The Catholic Layman S Book Of Etiquette

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The Catholic Layman's

BOOK

of

ETIQUETTE

BY ROBERT C. ^RODERICK, M. A.

CATECHETICAL GUILD EDUCATIONAL SOCIETY
ST. PAUL 2, MINNESOTA

General Trade DvtrUnfbon by
SIMON AND SCHUSTER, INC., NEW YORK

Nihil obstat:

JOHN A. GOODWINE, J.C.D.
Censor Librorum

Imprimatur:

8& FRANCIS CARDINAL SPELLMAN

Archbishop of New York

October 29, 1956

The nihil obstat and imprimatur are official declarations
that a book or pamphlet is free of doctrinal or moral
error. No implication is contained therein that those who
have granted the nihil obstat and imprimatur agree with
the contents, opinions or statements expressed.

Jacket by Edward Diehl

Endpaper Illustration by Vincent Malta

<) COPYRIGHT 1957 BY CATECHETICAL GUILD EDUCATIONAL SOCIETY

ALL RIGHTS RESERVED THROUGHOUT THE WORLD

DESIGNED AND PRODUCED BY ARTISTS AND WRITERS GUILD, INC.

PRINTED IN THE U^A. BY WESTERN PRINTING AND LITHOGRAPHING CO.

PUBLISHED SIMULTANEOULY IN CANADA
BY THE MUSSON BOOK COMPANY, LTD., TORONTO

PREFACE

OUR purpose in preparing this book is to offer to the
Catholic laity a book of manners and practice. Motivation
to carry out these actions stems from sincerity of faith.
Within these pages may be found reasons to support moti-
vations, but it is not our intention to provide or augment
the reasons which prompt such actions. Such reasons are
more amply set forth in other writings.

The need has long been felt for a book detailing the
orderly functioning of the laity within the sometimes
complex liturgy and procedures of the Church. Questions
constantly arise as to what is to be done, when, and how,
in relation to reception of sacraments, use of sacramentals,
our role in Catholic Action, membership in Church
societies, our relationship to Catholic education.

It is important for the laity to be aware of the reasons
why certain actions are required. Knowing the proper pro-
cedure and use of Catholic practices will extend both the
acceptance and frequency of action on the part of the
laity.

Recognition must be made of the many diverse regu-
lations which are announced in different dioceses and
parishes. These particular laws will be much alike ia most
dioceses, and it would be impossible to include all ex-
ceptions. Instead, we present the general practices and
procedures which prevail in this country under usual con-
ditions. It is strongly recommended that lay people COTTOlt
their parish priests concerning laws and their application,

CATHOLIC ETIQUETTE

since much of the interpretation and application of the
law rests with the priests.

We will presuppose that the general terms are known
and limit our definitions to a minimum. It is intended
that this book, indexed for ease of reference, together
with a Catholic dictionary and a small encyclopedia, will
furnish the Catholic home with the basic knowledge from
which greater ease of action will arise. We offer this
book to the faithful, to converts, to strangers to the faith,
and we dedicate this work to their happiness as members
of the mystical body of Jesus Christ through the
Immaculate Mother who is mediatrix for every member
of that body.

THE AUTHOR

CONTENTS

PAGE

Introduction 7

1

THE CHURCH AND HER AUTHORITY 9

The Supreme Head: the Pope The Hierarchy
Religious Orders and Societies Terms of Address
The Laity The Law of the Church

2

THE COMMANDS OF THE CHURCH 29

Attendance at Mass Fast and Abstinence Annual
Confession Easter Duty Contributing to Church Sup-
port Concerning Marriage

3

THE SACRAMENTS 41

Baptism Penance The Holy Eucharist Confirma-
tion Matrimony Holy Orders Extreme Unction

4

SACRAMENTALS OF THE CHURCH 99

The Sign of the Cross Holy Water Religious Medals
Scapulars Blessings Prayers

5

HOLY MASS, DEVOTIONS AND Pious PRACTICES . . . in
The Mass Holy Hour Forty Hours' Devotion
Devotion to the Sacred Heart Devotion to the Blessed
Virgin The Rosary Other Devotions Daily Private
Prayers

5

6

THE CHURCH CALENDAR ....131

7

THE HOUSE OF GOD . , 137

The Church Building The Altar Genuflection The
Choir and Church Music

8

CATHOLIC READING AND EDUCATION 151

Reading Education Publications The Parish
Library

9

CATHOLIC ORGANIZATIONS . .... 167

In General Confraternities The Holy Name Society
The Confraternity of Christian Doctrine Secular
Institutions The National Catholic Welfare Conference
Other Organizations and Societies

MISCELLANY 188

Symbols Relics The Christmas Crib Catholic
Reverence and Courtesy The Catholic Funeral

IN CONCLUSION 195

DICTIONARY IN BRIEF . 197

INDEX 237

INTRODUCTION

THE Holy Roman Catholic Church, founded by Jesus
Christ, is a society made up of all the faithful who pro-
fess and practice the teachings of Christ, and who are
united under the pope and his bishops. The sole purpose
of this Church is the sanctification and salvation of the
faithful. The faithful, as members of the mystical body
of Jesus Christ, are ministered to, so that the graces of
the divinely instituted sacraments may aid and lead them
to obtain salvation.

In the organization of the Roman Catholic Church
as founded by Christ there is a twofold acceptance of the
divine Founder's commission. The first acceptance is that
of ministers; the second acceptance is made by those
ministered to. The first are those who receive the sacra-
ment of holy orders and are given full or partial power
to administer the sacraments. Those who are ordained
make up the Hierarchy of Orders. They have the power
or authority to govern, and thus are known as the
Hierarchy of Jurisdiction. Only those who have received
the sacrament of holy orders belong to the hierarchy. This
includes all the clergy who have the divine right
to administer , to teach, and to govern. Any other member
of the mystical body who may share in the work of
teaching or governing does so only by delegation from.
one who has the power by right and chooses to delegate,
in part, this power to others. Thus the mandate of Catholic
action must come to the laity from the bishops. {See The
Sacrament of Holy Orders^)

CATHOLIC ETIQUETTE

The administering, instructing, and governing powers
of the clergy are governed by the laws of the Church or
by mandate from the Holy Father, the pope, who has the
supreme power. Thus there is uniformity in the manner
of functioning on the part of the clergy. At the same time,
on the part of the faithful, those who are ministered to,
there are certain practices and procedures which are con-
trolled by the law or custom of the Church. This control
makes it more easy for the faithful to serve within the
structure of the society of the Church. It is to those who
wish leadership that we direct ourselves in this book.

The uniform actions of the faithful in accepting the
teachings and laws of the hierarchy make for good order
in the Church. In many instances these required acts are
merely the wish, on the part of the Church, to follow
the dictates of the society of mankind in general. Only
in a few instances will these manners seem to be arbitrary
and unimportant, even to the most demanding. Without
these regulated procedures there would be no smooth-
running, orderly action. The faithful best serve their in-
tentions by the acceptance of being ministered unto,
instructed, and governed. In the degree that the faithful
prepare themselves, they become better able to respond to
the call to Catholic Action.

1

The Church
and Her Authority

1

The Church
and Her Authority

The Supreme Head: The Pope

Church by divine law is independent of civil
power in everything which directly concerns the
objective of the Church, that is, the salvation of
souls. To all just regulations set up by civil authority for
the governance of people, the Church bows and obeys.
The Church is not a political power, and claims no tem-
poral power. However, in so far as acts of civil authority
involve degrees of morality, the Church has indirect
jurisdiction.

It is thus that the Church alone may interpret the
natural and divine law and bind men by her interpretation*

The head of the Catholic Church is the pope, the
Vicar of Christ on earth, who is the supreme authority in
jurisdiction. The pope alone is infallible in matters of
faith and morals when he speaks as the head of tbe
universal Church. Thus the jurisdiction of the pope in
matters of faith and morals and Church governance ex-

CATHOLIC ETIQUETTE

tends to all churches, bishops, clergy and faithful. His
jurisdiction is independent of any civil authority (c. 218).

The pope is the supreme head of the Church, deriving
his authority by direct commission from Christ. He is the
successor of St. Peter, the divinely appointed head of the
Church founded by Christ. The authority of the pope is
personal and supreme. It is because of his authority, rather
than his infallibility, that the entire Church listens and
obeys when he speaks through encyclicals and papal pro-
nouncements on subjects other than those of faith or morals.

In the governance of the Church, the pope is aided by
counsel and delegated authority. The chief aids to the
pope are the cardinals, who are called "princes of the
Church." Each cardinal is appointed by the Supreme
Pontiff. By such appointment, a cardinal becomes a mem-
ber of the College of Cardinals, which may not exceed
seventy members. It is the prerogative of the College of
Cardinals to elect a successor to the pope after the Holy
See becomes vacant by death. The duties of the cardinals,
both individually and jointly, are to assist and advise the
pope in governing the Church.

Further aides to the pope in administering the affairs
of the Church are the Sacred Congregations twelve
established groups who serve by reviewing and recom-
mending actions to be carried out under the authority of
the pope. These congregations are:

The Sacred Consistory made up of the pope and
cardinals, concerns itself with major questions.

12

THE CHURCH AND HER AUTHORITY

The Congregation of the Sacraments examines and
has responsibility for the administration of the sacraments.

The Congregation for Extraordinary Ecclesiastical
Affairs treats of matters of international importance
arising between the Church and governments.

The Congregation of the Holy Office considers
questions of heresy, examines books as to their content
regarding faith and morals.

The Congregation of the Council deals with ques-
tions of discipline and order within the Church.

The Congregation for the Oriental Church handles
affairs of the Oriental rites.

The Congregation of Religious treats of all questions
concerning religious orders of men and women.

The Congregation for the Propagation of the Faith
supervises missions.

The Congregation of Rites regulates matters of
ritual*

The Ceremonial Congregation supervises certain
sacred functions.

The Congregation of Universities nd
regulates institutions of learning- And, finally:

13

CATHOLIC ETIQUETTE

The Congregation for St. Peters Basilica provides
for the management of St. Peter's Basilica in Vatican City.
(It is not a canonical congregation but is listed as one.)

There are, in addition to the Sacred Congregations,
six tribunals, three of justice and three of grace, which
are directed to legal matters, both religious and civil. (For
ordinary matters of discipline, the diocesan courts are the
courts of first authority.)

Since the Church is a sovereign temporal power, es-
tablished in and occupying the territory of the Vatican
State, it sends representatives to foreign countries. Such
representatives are known as apostolic legates. These are 1 ,
in descending rank: legates; nuncios 5 apostolic delegates;
apostolic vicars and ablegates. They represent the pope to
governments, bishops and faithful of the countries to
which they are sent. The United States has an apostolic
delegate as its representative from the Holy Father.

The Hierarchy

By broad distinction, the membership of the Church
is divided into clerics (a man becomes a cleric by first
tonsure), religious (brothers, sisters and tertiaries), and
Imtj. (See section on Laity.) The sacred hierarchy of
the Church, by reason of holy orders, is made up of bishops,
priests and deacons. Members of the hierarchy may have
various titles, which are conferred upon them because of

H

THE CHURCH AND HER AUTHORITY

the office they hold or by dignity. Thus the Holy Father
is a bishop (not only by holy orders but also by consecration
as the Bishop of Rome), but by office he is the Supreme
Pontiff, just as a priest may be honored by the pope with
the titles of Right Reverend or Very Reverend Monsignor
while at the same time by office being a pastor.

Popes and bishops have power by jurisdiction, that is,
by the fullness of authority residing in their respective
offices. They make up the hierarchy of jurisdiction.
Other members of the hierarchy of orders share in the
power of jurisdiction by delegation.

MEMBERS OF THE HIERARCHY BY PERSON AND TITLE,
All bishops have the fullness of orders, and to this nothing
can be added because of title. Following the cardinals in
honor are the archbishops. By title there are several grades
which are in order of dignity: Patriarchs (the greater
patriarchs are the archbishops of Jerusalem, Constan-
tinople, Antioch, and Alexandria); the Primates^ an
honorary rank (given usually to the senior bishop of a
country) ; Metropolitans, title of those archbishops having
an added degree of jurisdiction over the other dioceses
of a province} and Titular Archbishops^ ruling over single
dioceses or having the title to an extinct archdiocese (also
an honorary rank).

Most bishops rule over distinct territories called
dioceses. Such a bishop is termed a Diocesm Bishop aad
is referred to officially as the ordinary of those mnkr
his jurisdiction. A bishop who governs a diocese which i&

CATHOLIC ETIQUETTE

part of a province has the prefix suffragan or provinciaL
When the diocese is not a part of a province, the bishop
may be referred to as an exempt bishop. When a particular
country or territory (usually missionary in character) is
established, but the jurisdiction is exercised by a priest
who is not a bishop but has been given certain additional
powers, this priest is referred to as a wear apostolic or a
prefect apostolic. Bishops who do not have the governance
of a diocese are titular bishops and are referred to as
auxiliary or coadjutor, being given the "title" to an
extinct diocese.

By dignity, there is a broad group known as the
prelature. Actually, the title of prelate is applied properly
to the pope, cardinals, patriarchs, primates, archbishops,
bishops, abbots, and monsignors. The title of domestic
prelate is given to priests as an honor and dignity by the
pope. There are the priests who bear the title of monsignor,
of which there are four degrees of prothonotaries, A fifth
group, also entitled monsignors, is made up of papal cham-
berlains. The title of address of the papal chamberlains
and the 4th rank of prothonotaries (titular prothonotaries)
is "Very Reverend." "Right Reverend" pertains to the
first three degrees of prothonotaries.

Each diocese also has certain dignitaries who are
honored with titles which arise from their office. These
are: vicars-general, chancellors, diocesan consul tors, deans,
etc. The title of a priest who is placed in charge of a
parish is properly pastor y although in some instances the
title may be "rector." However, in America the title of

16

THE CHURCH AND HER AUTHORITY

"rector" is usually given to a superior of a religious insti-
tution, as, for example, the rector of a seminary.

A priest assigned to assist the pastor of a parish is
called a curate > although by custom he is frequently re-
ferred to as an "assistant." When a priest is placed as a
spiritual director of a group of religious, a religious
institution, or as a member of the military or naval ser-
vices, his title is that of chaplain. Such a priest may be
referred to by title or rank of service.

Religious Orders and Societies

Further spiritual work of the Church is carried on
by individuals who affiliate themselves with one of the
religious orders. Primarily, these orders are communities
of men who join under a particular rule of life which
directs them in a special way toward perfection, A re-
ligious community implies a fixed way of life, according
to a rule, having either simple or solemn vows of poverty,
chastity, and obedience. These communities are distin-
guished by the vows taken by members. Those having
solemn vows are religious orders. Members of religious
orders devote their lives to prayer and spiritual perfection.
Their prayers are directed to the salvation of the individual
members and to reparation for others.

Besides the religious orders there are group called
congregations. These groups may live a sera-commwiiity
or monastic life but are directed to the active apostokte
of teaching, missionary work, etc.

CATHOLIC ETIQUETTE

These communities or orders of men are called clerical,
meaning that their members are priests, or lay institutes^
if composed of brothers.

While the majority of religious orders and congrega-
tions have both priests and brothers living according to
their rule, there are societies where the membership is
made up of brothers, with few priest members. These
societies are directed to a particular purpose while they
live a life of personal spiritual advancement. Such societies
include the Christian Brothers; Brothers of Mary; etc.

RELIGIOUS ORDERS OF WOMEN AND TERTIARIES. The
religious rules of life, adapted to women, were patterned
after the rules developed for men. There are two groups
of women in religious life. Those living in monastic seclu-
sion and leading a life devoted to contemplation are
usually referred to as nuns; women joined in communities,
but engaged in an active apostolate outside the cloister,
are more often called sisters. However, the titles are
commonly used for both.

In addressing groups of nuns or sisters, it is the practice
to refer to them as "Venerable" which is a term of
dignity. In listing a sister's name or addressing her in
correspondence, it is proper and preferred that the initials
of her affiliation be given. This is because of the simi-
larity of names taken in the religious life and the courtesy
of recognizing her life, and thus it is proper, for example,
to write: Sister Mary , B.V.M.

18

THE CHURCH AND HER AUTHORITY

Religious orders are affiliated with associations of the
laity known as third orders and referred to as terti&nes.
These members are not properly members of the religious
state but are made up of groups of people who, while
living in the world, espouse a particular rule of religious
life (Dominican, Franciscan, Carmelite, etc.). They
say certain prescribed prayers and conduct themselves
in accord with a life directed toward their personal
sanctification.

Also there are third orders regular whose members
live a religious life but are also active in some apostolic
work, teaching, nursing, or missions- They take public
vows of chastity, poverty, and obedience. They are usually
addressed as "Sister."

Terms of Address

(Key: in formal address, as indicated in the following:
(a) direct speech or conversation; (b) correspondence.
The abbreviation, add. y is for the address on the envelope j
sal. y the salutation of a letter.)

THE POPE (a) Your Holiness, (b) Add.: To His
Holiness, Pope Sal. : Most Holy Father,

CARDINALS (a) Your Eminence, (b) Add.: His Emi-
nence (Christian name) Cardinal (surname). Sal.: My
Lord Cardinal.

19

CATHOLIC ETIQUETTE

LATIN PATRIARCHS (a) Your Excellency, (b) Add.: His
Excellency the Patriarch of .... Sal. : Your Excellency
or Most Reverend Excellency.

EASTERN PATRIARCHS (a) Your Beatitude, (b) Add.:
His Beatitude the Patriarch of .... Sal.: Most Reverend
Lord.

APOSTOLIC DELEGATES AND NUNCIOS (a) Your Ex-
cellency, (b) Add.: His Excellency Archbishop (or
Monsignor) .... SaL : Your Excellency.

ARCHBISHOPS (a) Your Excellency, (b) Add.: The

Most Rev ? D.D. ? Archbishop of .... Sal.: Your

Excellency.

BISHOPS (a) Your Excellency, (b) Add.: The Most Rev.
* . . . y D.D.j Bishop of .... SaL: Most Reverend.

ABBOTS (a) Father Abbot or My Lord Abbot, (b) Add,:
The Rt. Rev. . . . , , Abbot of.... Sal.: Right Reverend
Abbot.

ABBESSES (a) Lady Abbess or Mother Abbess, (b) Add.:
Lady Abbess . * , . , Abbess of .... Sal.: Dear Mother
Abbess.

PROTHONOTARIES APOSTOLIC (Domestic Prelates and
Vicars-General) (a) Monsignor. (b) Add.: The Rt.

20

THE CHURCH AND HER AUTHORITY

Rev. Monsignor . . . . 3 P. A. or V.G. Sal.: Right Reverend
and Dear Monsignor*

PROVOSTS AND CANONS (a) Provost or Canon, (b) Add.:
The Very Rev. Provost (or Canon). Sal.: Very Reverend
Provost or Dear Canon.

PAPAL CHAMBERLAINS (a) Monsignor. (b) Add.: The
Very Rev. Monsignor . ... Sal. : Very Reverend Mon-
signor.

RECTORS OF SEMINARIES (a) Father (or title), (b)
Add.: The Very Rev. . . . . Sal.: Very Reverend and
Dear Father (or title).

PROVINCIALS OF RELIGIOUS ORDERS (a) Father Pro-
vincial, (b) Add.: The Very Rev. Father Provincial. . . .
Sal. : Very Reverend and Dear Father Provincial.

PRIORS (a) Father Prior, (b) Add.: The Very Rev,
Father Prior. . . . Sal.: Very Reverend and Dear Father
Prior.

PRIORESSES (a) Mother Prioress, (b) Add.: The Very

Rev. Mother Prioress Sal.: Very Reverend and Dear

Mother Prioress.

RURAL DEANS (a) Father, (b) Add.i The Very Rcir,
. . . . , V.K Sal,: Very Reverend and Dear Dean.

CATHOLIC ETIQUETTE

PRIESTS, DIOCESAN (a) Father, (b) Add.: The Rev. . . .
SaL: Reverend and Dear Father.

PRIESTS, RELIGIOUS (a) Father, (b) Add.: The Rev-
erend Father. . . . Sal.: Reverend and Dear Father.

CLERICS (BELOW ORDER OF PRIESTHOOD) (a) no title,
(b) Add.:Tht Rev. Mr . Sal.: Reverend Sir.

BROTHERS (a) Brother, (b) Add.; Venerable Brother
.... Sal.: Venerable and Dear Brother.

SISTERS (a) Sister, (b) Add.: Venerable Sister .... Sal.:
Venerable and Dear Sister.

PAPAL KNIGHTS (a) Sir (b) Add.: The Honorable
. . . . , K.S.G. (or K.H.S.). Sal.: Honorable and Dear Sir.

The Laity

By definition, all those persons who are not clerics
are lay people. As such, the laity as members of the Church
and of the mystical body are frequently referred to as
a the faithful." Lay people have the right, under the man-
date of Christ and under the law of the Church (c. 682)
to receive from the clergy the aids to their salvation,
including the sacraments, instruction in the faith, good
example, etc. Lay persons may participate in administering
Church property under the law and by special delegation.

22

THE CHURCH AND HER AUTHORITY

At the same time, the laity are to subject themselves
in filial obedience to the Church, observing its laws, ac-
cepting the ministry given, seeking proper instruction, and
joining in Catholic associations for the spread of Catholic
belief and practice among all men.

THE LAY APOSTOLATE. The laity has both the oppor-
tunity and the obligation to seek, first, its own perfection,
and second, the perfection of others through works of
merit. This activity is called the "lay apostolate." It may
be both singular and group action* The layman may seek
his own sanctification by complying with the law and
directives of the Church, by receiving the aids of grace
through reception of the sacraments, by seeking proper in-
struction for himself and those subject to him, and by
acquiring greater knowledge, and hence greater effective-
ness, in -working for the Church. The role of a lay apostle
begins with ourselves and our families and extends to all
t the associations of our social life.

CATHOLIC ACTION. By definition, Catholic Action ex-
tends broadly, embracing activities which seek the good
of the parish, the diocese, the state and the nation. Its
operation is the diffusion through society of the Christian
principles of faith and morals, including domestic, social,
and legislative areas.

Concerning Catholic Action, Pope Pius XI declares:
It is not alone "of the pursuit of personal Christian per-
fection which is, however, before all others, its first

CATHOLIC ETIQUETTE

and greatest end, but also of a true apostolate in which
Catholics of every social class participate, coming thus
to be united in thought and action around those centers of
sound doctrine and multiple social activity, legitimately
constituted, and, as a result, aided an<J sustained by the
authority of the bishops." In the strict sense of the term,
Catholic Action must have two primary qualities to be
genuine: each group should have an apostolic objective
and be organized under the direction of the hierarchy.

There are many organizations which promote Catholic
Action in different degrees. Activity takes place in many
enterprises: study clubs, radio programs, parish and mis-
sion work, religious instruction (Confraternity of Chris-
tian Doctrine), writing, art, labor organizations, etc.
(See Catholic Organizations?) At the same time, the
laity is encouraged to group itself in vocational units, that
is, associations of fanners, doctors, lawyers, employers,
workingmen, technicians, students, etc.

It must be emphasized, however, that Catholic Action
is not a political party, and may not be affiliated with any
political activity. Organizations of the laity must seek the
counsel of the clergy in obtaining spiritual direction in
Catholic Action work.

DIGNITIES CONFERRED ON LAY PERSONS. The chief
formal honors conferred on members of the laity are
several pontifical awards. As a sovereign ruler, the pope
may award a title of nobility ranging in rank from prince
to baron.

THE CHURCH AND HER AUTHORITY

These honors constitute a dignity by title and are con-
ferred by the pope upon petition of the bishop of the
diocese where the person lives. They are awarded to
Catholics (sometimes to non-Catholics) for notable ser-
vice to the Church in science, literature, the arts, teaching,
or for notable alms given to the Church, endowments
established, etc.

The Noble Guard is made up of distinguished gentle-
men who form a bodyguard for the pope, and a detachment
attends him when he appears for a formal public function.
The commandant is always a Roman prince (Italian
nobility), decorated with the Order of Christ. Each
member must be of a family having had noble rank for
at least sixty years, have an independent income, be in
good health and of outstanding character.

Besides these, there are six pontifical honors conferred
on laymen. These are orders of pontifical knighthood and
are in rank: 1. Supreme Order of Christ; 2. Order of
Pius IX; 3. Order of St. Gregory the Great; 4. Order of
St. Sylvester; 5. Order of the Golden Militia or Golden
Spur; 6. Order of the Holy Sepulcher. Each carries
several or more degrees of rank. The degree of rank, the
insignia, and the directions on the type of uniform are
included in the documents of bestowal*

Other papal decorations are given by conferring medals
of distinction. These are given for unusual services and
are: the Pro Ecclesia et Pantifice (For Church and Pope),
the Benemerenti Melal and the Medal of the Holy

CATHOLIC ETIQUETTE

Various other honors are conferred upon the laity by
organizations or schools, and are awards for unusual ac-
complishments, e.g., the Laetare Medal conferred by the
University of Notre Dame and the Magnificat Medal con-
ferred upon the outstanding Catholic college woman
graduate by Mundelein College of Chicago.

It is an honor for a lay person to hold an office in
any of the Church organizations, whether this be on a
national, diocesan or parish level. The wearing of the
insignia of Church societies is also an honor and the
Church in some instances has attached indulgences to the
wearing, e.g., an indulgence of 300 days once a day for
all members of the Holy Name Society who regularly but
visibly wear the Holy Name emblem while they are in
any public place, provided they say once a day, "Blessed
be the name of the Lord."

The Law of the Church

All members of the Church are governed by the pope
and bishops. However, a body of formal law embraces
all the specific privileges and regulating powers which
affect the laity for example, the discipline of the
sacraments and sacramentals, reservations, censures, fast
and abstinence, indulgences, confraternities, books, eccle-
siastical burial, etc. The application of these laws is
exercised by the priests and constitutes the extent of their
delegated powers.

26

THE CHURCH AND HER AUTHORITY

CANON LAW is Church Law as distinguished from moral
and civil law. The Church has the right to make laws
for all her members (cf. Mt. 16).

At present, the law of the Church is contained in the
Ne<w Code of Canon Law which was promulgated in 1917
by Pope Benedict XV. On Pentecost Sunday, May 19,
1918, it became law for all the Latin Church.

The Code of Canon Law is divided into five books:

1. General norms: What former laws, general and
particular, may still be followed} interpretation of laws
and customs. It then presents the rules concerning time
for various acts and obligations, the kinds of rescripts,
their interpretation, and the nature of privileges and
dispensations.

2. Persons: Both general and particular persons, moral
and juridical persons, physical persons, the clergy, the
pope, cardinals, bishops, pastors, canons, religious orders
and congregations.

3. Things: The sacraments, the Mass, stipends,
church property, ecclesiastical burial, divine worship,
censorship, preaching, benefices, pious foundations, etc.

4. Courts and processes: The difficult questions of
procedure, competence, etc.

5. Crimes and punishments y including the responsi-
bility and particular penalties.

These five books embrace 2,414 canons. The study of
canon law is required of all priests.

27

CATHOLIC ETIQUETTE

REGULATIONS. In addition to these canons there are pre-
cepts of the Church which bind members in conscience.
(See Commands of the Church.} Actually these precepts
are laws in the accepted meaning of the term.

The parish priest is the first interpreter of canon law
as it applies to the laity. He is not only instructed in
sufficient degree to counsel the laity in matters of law,
but he may petition an ecclesiastical court in behalf of
anyone who petitions him.

Besides precepts and canon law, there are from time
to time special regulations given by the ordinary of a
diocese. These may be merely regulating laws or they may
be binding under penalty of sin. This right arises from
the jurisdictional power of the bishop. In all instances,
regulations are made known by pastoral letter, publication
or special announcement to the faithful.

The clergy and religious superiors are guided by law
in all that they do in ministering to the faithful.

The Commands
of the Church

The Commands
of the Church

commands of the Church, also called "pre-
I cepts" of the Church, are laws which bind all
JL Catholics under penalty of sin. The Church being
a perfect society and hence endowed by God with the
authority and the means necessary to secure the spiritual
good of its members, has the right and power to make
laws.

While these are laws in the true sense, carrying the
penalty imposed, they should be looked upon not so much
as "restrictions" but as aids which, when followed, bring
to the follower the benefits and spiritual good of the
Church. In practice, these laws encourage and extend the
virtues of temperance, religion and faith.

The Baltimore Catechism of Christian E>octrine lists
six commands of the Church which apply to Catholics.

These six are:

1. To assist at Mass on all Sundays and holydays of
obligation.

2. To fast and to abstain 00 the days appointed,

3. To confess one*s sins at least once a year.

4. To receive Holy Communion during the Easter
time*

31

CATHOLIC ETIQUETTE

5. To contribute to the support of the Church.

6. To observe the laws of the Church concerning
marriage.

We shall treat briefly of these commands of the
Church, to clarify the particular times and the essential
practices which Catholics are to observe.

Attendance at Mass

Under the section on the Holy Sacrifice of the Mass,
the conditions of attendance at Mass on Sundays and holy-
days of obligation are outlined.

In the United States, the holydays of obligation,
besides the Sundays of the year, are the following:

L The Feast of the Circumcision of Our Lord
(New Year's Day January 1).

2. The Feast of the Ascension of Our Lord (observed
on the fortieth day after the Feast of the Resurrection
or Easter Sunday),

3. The Feast of the Assumption of the Blessed Virgin
Mary (August 15).

4. The Feast of All Saints (November 1).

5. The Feast of the Immaculate Conception of the
Blessed Virgin Mary (December 8). This is the patronal
feast of the United States, for it is under this title that
the United States is dedicated to the Blessed Mother.

6. The Feast of the Nativity of Our Lord (Christinas
Day, December 25).

THE COMMANDS OF THE CHURCH

Under the divine positive law all are obliged to keep
holy the Lord's Day and, under this command and the
interpretations of the Church, all servile works, court
sessions and public markets are forbidden on Sundays and
holydays of obligation.

By servile work is meant work which is chiefly phy-
sical, manual or mechanical. It does not mean work for
which one is paid, as some believe. Not prohibited under
the law are intellectual pursuits, such as study, reading,
etc., artistic endeavors, such as painting, music j or general
pursuits, like cooking or giving a speech. The excusing
causes may be generally listed under these headings: phys-
ical or moral impossibility (the necessity to work to mam-
tain one's job), custom (e.g., working on holydays at
regular work from which one is not excused) j and dis-
pensation.

The private and public worship of God is prescribed
By divine law. The Church declares the days on which
worship is to be offered and the frequency. It is not re-
quired to attend jnore than one Mass on a holyday, for
example.

The question may arise concerning the patronage of
shopping centers which are kept open on Sundays. It would
be the proper course not to shop on Sundays, unless a seri-
ous necessity or the impossibility of shopping on other days
of the week make such activity necessary.

33

CATHOLIC ETIQUETTE

Fast and Abstinence

The general rules of fasting and abstaining in the
United States are given here. Particular regulations may
be established for some dioceses by the ordinary, and these
regulations may be learned through the Catholic news-
paper of the diocese or by announcements.

The law of fasting permits one full meal at which
meat may be taken on a day of fast. On the same day
two other meatless meals may be taken, but these two
together should not be more than a full meal in quantity.
When a day of fast occurs on Friday, meat may not be
taken at the principal meal. On Ash Wednesday, and the
vigils (day before) of the feasts of the Assumption and
Christmas, meat may not be taken at the principal meal.
A day of fast is reckoned from midnight to midnight.

On all days of fast no eating between meals is per-
mitted. However, liquids (as milk, beer, fruit juices) may
be taken.

Everyone over 21 years of age (past his 21st birthday)
and under 59 years complete is obliged to fast.

Members of the armed forces, while they are on
active service (including the training periods of the re-
serve forces) are not obliged by the law of fast and ab-
stinence except on Ash Wednesday, Good Friday, and the
vigil of Christmas. They are also obliged to the law of
fast (but not abstinence) on Holy Saturday. This dispen-
sation applies wherever this service may be, that is, foreign

34

THE COMMANDS OF THE CHURCH

or domestic assignments. Likewise, the dispensation
applies to members of his family and servants if the ser-
viceman habitually lives with them during the time of
service, whether on or off the post.

No one is obliged to fast when a vigil occurs on a
Sunday. When a holyday of obligation occurs on Friday
no one is obliged to fast or abstain.

By special rescript, the ordinaries of the United States
may dispense the faithful of their dioceses from fast and/
or abstinence when "any of the civil holidays now observed
occur on a day of fast and abstinence or of abstinence
alone."

The days of fast are: the weekdays of Lent j all Ember
days (Wednesday, Friday, and Saturday of weeks occurring
four times during the year, once during each of the
seasons) ; the vigils of the feasts of Pentecost, Assumption,
and Christmas.

The laws of abstinence differ from the law of fasting
in this manner: fasting limits the quantity and time of
eating} abstinence forbids the eating of meat, broth or
sbup made with meat. Thus it concerns the quality or
type of food.

Under the law of abstinence the term meat includes
flesh meat, broth, meat-derived products (e.g., bouillon)
of all mammals and fowL Thus are included the flesh,
marrow, blood, brains, tripe, meat extracts, minHTOat,
beef tea, mutton soup, etc. The term soup includes ml!
soups made from meat stock, even those cooked with soup-
bone from which the bone is removed before serving.

35

CATHOLIC ETIQUETTE

Permitted under the law are fish> and the flesh of
cold-blooded animals such as turtles, frogs, snails, shell-
fish, oysters, crabs, and lobsters. Custom or special legis-
lation may permit whale meat, seal meat, etc.

The law of abstinence is applied partially on days when
meat may be taken once at the principal meal (see above),
or completely, as on days when no meat is permitted.

The days of complete abstinence are: all Fridays, Ash
Wednesday, the vigils of Assumption (Aug. 14) and
Christmas (Dec. 24), and Holy Saturday.*

The days of partial abstinence are: Ember Wednesday
and Saturdays, and the vigil of the feast of Pentecost.

Pastors may dispense, for a just cause, individuals or
families from fast and/or abstinence.

In case of doubt concerning the laws of fast or ab-
stinence or whether or not the law obliges you, consult
your pastor or confessor.

Annual Confession

The requirement of this law is that all of the faithful
who have attained the use of reason (See Penance} must
confess their sins through sacramental confession at least
once a year.

Usually this obligation of annual confession is satisfied
at the time when the faithful seek to fulfill the command

*A ipeciii privilege from the Holy See allows American bishops to make changes
J the general law for their own dioceses. Such changes may occur especially on
Holy Saturday.

36

THE COMMANDS OF THE CHURCH

of receiving Holy Communion during the time of Easter.
However, it may be satisfied at any time during the year.
The wish of the Church is that the faithful seek the
graces of the sacrament of penance frequently.

Easter Duty

All members of the faithful who have received their
first Holy Communion (See The Holy Eucharist) are
obliged to receive Holy Communion once a year, at least
during Easter time.

The Easter time^ under rulings by the American
bishops, is extended from the first Sunday of Lent to the
feast of Trinity Sunday, inclusive.

If one does not receive Holy Communion during this
time, he still has the obligation to receive Holy Commun-
ion within the year.

A Catholic may satisfy this obligation by receiving
Holy Communion in any parish, but it is recommended
that one receive in his own parish if possible. If the recep-
tion of Holy Communion in fulfilling this obligation is
made in another parish than one*s own, tfae pastor of ibis
parish should be so informed.

Reception of Holy ConHnumoi* in any Catibolic rite
fulfills this obligation^

37

CATHOLIC ETIQUETTE

Contributing to Church Support

The obligation to support the pastor, the Church and
the works of religion is founded on both the natural and
the positive divine law. Under the natural law, those ap-
pointed by legitimate authority (as pastors appointed and
ordained by the Church) have a right in justice and by
contract to be supported. This obligation is declared by
divine law as is stated by St. Paul, "The Lord directed
that those who preach the gospel should have their living
from the gospel" (1 Cor. 9:14). The Church has the
right to exact from the faithful what is required for the
support of her ministers and that which is necessary for
divine worship and other projects essential to the purpose
of the Church (c. 1496).

The degree to which each member of the faithful is
to satisfy this obligation is voluntary in so far as it is up
to each to determine the amount. The amount should
always be in proportion to the ability to pay and should
not be considered as an alms. It should be considered as a
portion of the budgeted account, coming out of current
income, even at a sacrifice of luxuries. To say, "When I
get a lot of money, Pll give some to the Church" is not
a satisfactory intention.

The contributions made in meeting this obligation
include all money given freely at the door of the Church
(admissions in the sense of a charge for attendance are not
permitted), the offertory collections (whether made by

38

THE COMMANDS OF THE CHURCH
envelope or in cash), church membership dues, collections
at divine services (e.g., Holy Hours), Christmas and
Easter offerings, Peter's Pence, stole-fees, special drives,
contributions to the Propagation of the Faith, and the
offerings made for Mass intentions. Besides these, the
faithful who contribute to the support of Catholic edu-
cation through payment of tuition and school fees are
satisfying in part this obligation.

Offerings made at votive light stands are contributions
in satisfaction of this obligation, but it must be remem-
bered that these votive candles are not blessed, and of
themselves are not to be looked upon as "guarantees" of
favors. The prayer and intentions one makes when burning
a vigil light are commendable, but they may be made
without the burning of a candle which is not even a
sacramental of the Church.

Alms or fees paid to organizations which are not em-
ployed directly by the Church are not considered part of
this support money, e.g., dues in a fraternal society, such
as the Knights of Columbus.

The prime support obligation of a Catholic is owed
to his home parish, since these priests bring the gospel
directly to him.

The faithful may make wills in which they contribute
to the support of the Church (the parish or the diocese
may be the beneficiary), or they may establish ajanuities
payable to the Church. This is a most commendable ex-
tension of the fruits of one's life to the temporal needs
of the mystical body. However, by making such a will one

39

CATHOLIC ETIQUETTE

cannot thus meet the obligations of the heirs to support
the Church j nor may the heirs look upon such legacies
as taking care of their obligations.

In some instances, a form of beneficial endowment
may be established by societies or individuals taking out
life insurance on the lives of young priests, with the
diocese or the parish as the beneficiary. Payment of such
premiums are tax deductible, and the ultimate payment
to the beneficiary is not subject to inheritance taxation.

The obligation for the support of the Church rests
upon all the faithful, whether or not they are registered
as members of a parish. Those who fail to register in a
parish, thinking that they will not have to contribute to
the support of the Church, are grievously at fault.

Concerning Marriage

The laws of the Church concerning marriage are out-
lined in the next chapter. (See Matrimony.'} Persons
contemplating marriage should consult their parish priest
in all cases of doubt.

40

The Sacraments

The Sacraments

A MINISTRATION of the sacraments is by a duly or-
dained and authorized priest* Ceremonies followed
in the administration of each sacrament are gov-
erned by Church ritual.

On the part of the recipient, there are spiritual dis-
positions, intentions, and benefits, but we will touch only
upon those which pertain to the reception of the sacra-
ments on the part of the laity, and those regulations under
which the laity functions.

Baptism

The sacrament of baptism, based upon the teaching
of Scripture, is declared by the Church to be absolutely
necessary, in fact or in desire, for salvation. An adult seek-
ing valid baptism must have the intention of receiving tbe
sacrament, which calls for an act of reason, A convert
should thus be prepared by sufficient Instruction in the
faith and the requirements of liturgy before being ad-
mitted to baptism.

Adults who because of some inmffioency never had

43

CATHOLIC ETIQUETTE

the use of reason (cretins, idiots, morons, etc.) may be
baptized like infants. If one loses his reason, he may be
baptized thereafter if he desired the sacrament before the
loss of reason.

The ordinary minister of baptism is a priest. In
solemn baptism of infants the sacrament should be ad-
ministered by the pastor of the parents, unless permission
to have another priest administer the sacrament has been
obtained from either the pastor or the bishop.

THE TIME. Since baptism is mostly given to infants, it is
necessary that the child be provided with sponsors, and be
presented in the church as soon as is reasonable after birth.
This reasonable time is considered to be ten 'days to three
weeks after birth in ordinary circumstances sooner, of
course, if the child is in doubtful health (See Private
Baptism) , and it may not be delayed beyond three or four
weeks, except for serious reasons.

THE PLACE. A church or a public oratory are the proper
places for solemn baptism. Under special conditions,
solemn baptism may be administered in other places, e.g.,
the chapel of a Catholic hospital. The ceremonies of
solemn baptism take place at the baptistry or at the
baptismal font within the church.

THE SPONSORS. There should be at least one sponsor, but
never more than two, for the person baptized validly
(c. 765). These sponsors are commonly called "god-

44

THE SACRAMENTS

parents," and where there are two sponsors they are one
male and one female. The requirements for valid spon-
sorship are: 1. The sponsor must be baptized, have the
use of reason, and intend to undertake the obligation.
This obligation is a serious duty to watch over the religious
instruction of the child in later life. 2. Excluded from
sponsorship are: a member of a heretical or schismatic
sect (Protestant), or persons excommunicated by a con-
demnatory or declaratory sentence, or declared infamous
by law, or barred from legitimate acts. A deposed or
degraded cleric may not be a sponsor. 3. The father,
mother or spouse of the one baptized may not be a sponsor.
4. The sponsor must be named by the one to be baptized,
or by the parents or guardians. The priest administering
may name the sponsor if any of the above have not done
so. 5. In the act of baptism (when the water is poured
and the essential words spoken) the sponsor must per-
sonally (or the proxy acting for him) hold or touch the
one baptized or lift him immediately after the baptism
from the font or from the hands of the one administering
the sacrament.

For lawful sponsorship, the sponsor should be fourteen
years of age (unless the priest administering permits one
younger), must not be excommunicated or have lost: his
good name, and he should be instriicted in Christian
Doctrine. He should not be a novice or a member of a
religions order (unless permission to act as sponsor was
granted by his superior) or a parson in holy orders (unless
permission of his ordinary has been obtained).

45

CATHOLIC ETIQUETTE

Spiritual relationship with the one baptized is con-
tracted by the one baptizing validly. The sponsors like-
wise contract relationship with the one for whom they
act as sponsors.

Following the spiritual relationship which they con-
tract, the sponsors assume an obligation to provide
Christian training for the person baptized, in the event
that the parents or guardians do not or cannot assure such
training. This responsibility is less in the case of an adult
being baptized.

THE CEREMONIES OF SOLEMN BAPTISM. As in the ritual
of administration of all the sacraments, there are the essen-
tials of matter and form which demonstrate outwardly the
giving of grace, together with symbolic features. In the
baptism of an infant, the child is brought to the font by
the sponsors. There follows a brief series of questions and
answers, at which time, in the name of the one to be
baptized, the sponsors request both "faith and life ever-
lasting." Then the priest, symbolizing the giving of the
spirit to God, breathes on the face of the infant. After he
has made the Sign of the Cross on the forehead and breast
of the child, a bit of salt is put into the child's mouth,
signifying the gift of wisdom, and an exorcism is pro-
nounced. The priest then lays his stole upon the child,
which signifies that the person is being welcomed into
the Church of Christ* A profession of faith, the Apostles'
Creed, is then said by the priest and sponsors, followed by
the Our Father.

46

THE SACRAMENTS

The next ceremony is called the Ephpheta^ after the
account o the seventh chapter of St. Mark's Gospel. It
consists of touching with saliva the ears and nostrils of
the child. Then the renunciation of Satan, his works and
temptation, is made (called the baptismal vows) and the
child is anointed, on breast and back, in the form of a cross
with the holy oil of the catechumens. There follows a
second profession of faith, with questions by the priest
and answers by the sponsors.

Then the sacrament is given by pouring water on tjie
head of the child while these words are said: "I baptize
you in the name of the Father, and of the Son, and of the
Holy Spirit." During this action the sponsors hold the
child (if it is the custom for the godmother to hold the
child over the font, the godfather must touch the child
with his right hand either on or under the child's right
shoulder)*

Immediately after this baptism the priest anoints the
head of the child with Holy Chrism, and a white cloth
is placed on the child's head symbolizing the gift of sanc-
tifying grace. A lighted candle is presented to the child
but held by the sponsors briefly.

The ceremony of solemn baptism for adults is slightly
different from the above and is more lengthy.

PRIVATE BAPTISM. Consisting of the essential rite of
pouring the water while pronouncing the words, primate
baptisn may be given by any person who performs the
rite and intends to do what the Church does* It is usually

47

CATHOLIC ETIQUETTE

given only when there is danger of death. Intra-uterine
baptism, when necessary, should be given by the physician
and is doubtfully valid, meaning it should later be repeated.
When, because of necessity, only private baptism is given,
the ceremonies of solemn baptism must be supplied later.

SELECTING A BAPTISMAL NAME. It has been the practice
from earliest times of the Church to choose the name of
a saint, and to give this name to the person baptized. This
Christian name should be selected by the parents, and
should they fail, it is the right and obligation of the priest
who administers the sacrament to confer a Christian
name and enter that name in the record.

The saint whose name is chosen becomes, by custom,
the patron of the one baptized.

It is permissible to have a name which is derived from
the name of a saint, e.g., Helene, derived from Helen.
It likewise is permitted to have combinations of names,
e.g., Annamariej or a name which is derived from another
or is a foreign language form of the name, e-g., Roberta.
It is well to consult, in case of doubt, one of the books
of Christian names which have been compiled, or ask the
priest who is to perform the ceremony.

THE RECORDING OF THE BAPTISM. It is the obligation of
the pastor to record the baptism and the name of the
person baptized. It is customary to give a "certificate" to
the parents or guardians of the child, which certificate is
a duplicate of the essential recording with all pertinent

48

THE SACRAMENTS

information. This becomes a legal and necessary document
and should be carefully retained. It is also well for parents
to make a separate record and keep this in a safe place.

THE OFFERING. An offering, called properly a "stole-
fee," but sometimes loosely referred to as a "stipend/' is
presented to the priest who administers solemn baptism.
This offering is made, not for the service, but in recogni-
tion of the pastoral care of the priest over the people in his
charge. Thus the offering is presented to the priest btp-
tizing, who refers it to the pastor of the church where
the baptism took place. (The stole-fee belongs to the
pastor by right.) The amount of the offering may be
determined by law or custom. When calling the parish
rectory to arrange for the baptism, it is not amiss to ask
what the customary amount of the offering is. In the
case of poverty or inability to make an offering, the service
is, of course, never denied; inability to make an offering
is thus not an excuse for not seeking the baptism or
delaying it.

HELPFUL NOTES ON BAPTISM

1 . Contact the church rectory to arrange for the ad-
ministering of the sacrament of baptism as soon ms possible
after birth.

2. Since the role of sponsor is m serious c^bligitk^
choose sponsors who are irspoiislble and who are not too
elderly to fulfill their duties*

3. In so far as possible, make the b&by comfortable

49

CATHOLIC ETIQUETTE

before the time of ceremony. A definite time will in most
instances be set for administering the sacrament, and this
time should be kept, since other baptisms may be scheduled
for the same day. If the hour of appointment cannot be
kept, it is courteous to notify the rectory as soon as possible.

4. In case of doubt about the amount of offering or
the name chosen, consult the parish priest.

5. It is recommended that the baby be dressed with
a garment that is loose at the neck, so that the priest may
make the anointings without undue discomfort to the child.

6. At the time when arrangements are made for the
baptism, it may be well to also arrange for the blessing of
the mother, called "churching," if it is desired.

Penance

Reception of the sacrament of penance is prepared
for by instruction, and is usually received for the first
time shortly after a child has attained the use of reason.
This is generally accepted to be about the age of seven
years,

The confession of all mortal sin after baptism is nec-
essary by divine law. Thus the sacrament of penance may
be received as often as necessary, and should be, so that
the grace of the sacrament may aid in keeping one from
serious sin and serve to instill a regard for the reception of

50

THE SACRAMENTS

other sacraments by disposing one to pursue a more intense
spiritual life and progress toward perfection.

THE MINISTER OF THE SACRAMENT, The sacrament of
penance may be validly administered only by a priest who
has the jurisdiction, that is, has been given the delegated
faculties by his bishop or by special grant. The priest
administering the sacrament acts in the place of Christ
and serves as a judge under the most serious obligation of
secrecy, called the "seal of confession." Acting in this
role, the priest minister is called the "confessor,"

THE RECIPIENT OF THE SACRAMENT, The one receiving
the sacrament of penance is called the penitent. Having
been instructed and having attained the required age ? the
penitent approaches the sacrament with certain necessary
actions. These are:

1. Contrition: This disposition of mind and soul has
two notable and essential requirements included in it,
namely, sorrow for having offended or sinned against God,
and a firm purpose of amendment, or the resolve not to
sin again.

2. Confession: This means that all mortal sins com-
mitted and venial sins that may be recalled be confessed,
with the number of times oommitted. The number is
important in recalling mortal sins. The confession must
be made audibly, that is, to be heard by the confessor,

3. Satisfaction: This is the acceptance and fulfiHmmt
of the penance which the confessor imposes 00 the

51

CATHOLIC ETIQUETTE

penitent. As a rule, the penance given is proportionate in
degree to the gravity of the sins confessed, but no set
rule as to amount has been declared and this is left to the
discretion of the confessor. The penance may be a single
prayer, a number of prayers, the recitation of five decades
of the Rosary, the recitation of a litany, etc., according
to the judgment of the confessor. It is also possible for
the confessor to impose, prudently, more serious penances,
as a fast, abstinence, hearing Mass, an alms, etc.

When the sin confessed is of a nature which carries
a censure of the Church, the confessor will explain the
necessary steps required before absolution is given.

THE TIME OF CONFESSION. One may seek the sacrament
of penance at any time. It is customary that hours be
appointed in parish churches for Saturday afternoons and
evenings, on the days preceding holydays of obligation, and
on the Thursdays before first Fridays. Some parishes have
a time for confession before one or more of the daily
Masses.

THE PLACE OF CONFESSION. Any place which provides
the secrecy necessary for the sacrament is suitable for the
administration of penance. The most suitable and the
proper place for receiving the sacrament is the confessional
located in the church. This may be either a "double"
confessional, providing an area for penitents on either
side of the cubicle in which the confessor sits, or a "single**
confessional, providing an area for one penitent.

THE SACRAMENTS

There is nothing strange or obscure about the con-
fessional. It is merely a small area ? with a kneeling bench
facing a screen (usually covered with a cloth on the inner,
i.e. 3 the priest's side). Within the priest's cubicle there
is a chair, a light, and sometimes a fan to circulate the air.
Each area is now usually walled with acoustic material.
Sometimes an earphone for the hard-of-hearing is
provided.

For the administration of the sacrament it is necessary
that the penitent be present to speak and be heard.

HELPFUL NOTES REGARDING PENAHCE

1. It Is necessary for those wishing to receive the
sacrament of penance to prepare themselves by an examina-
tion of conscience and the recitation of an act of contrition.
There is no need to rush to the confessional.

2. Both courtesy and regard for the secrecy of the
confessional should prompt those waiting to keep at a suf-
ficient distance from the confessional to prevent hearing,
even inadvertently, what is said* Should one overhear
portions or words said in the confessional, it is wrong to
repeat them. They should be promptly forgotten*

3. The proper method of speaking in the confessional
is in a very low voice or a whisper.

4. The hard-of-hearing may give a message to the
priest and provision will be made for a special e*mcbii*
Today, in some confessionals, provision is made foe an
electronic device which permits tsnttudwaa OTCT a special
speaker and earpfaoiie jurimgaraoifc.

S3

CATHOLIC ETIQUETTE

5. The penitent should say his penance as soon as
possible after leaving the confessional. If the penance is
not heard clearly, ask the priest to repeat it.

The Holy Eucharist

The sacrament of the Holy Eucharist is the presence
of the body and blood of Jesus Christ under the appearances
of bread and wine. Christ is truly, really and substantially
present under both species and is whole and entirely pre-
sent under each particle of either species. Thus the Holy
Eucharist is the living Christ,

The matter of the Eucharist is bread and wine, while
the words of consecration spoken during the holy sacrifice
of the Mass constitute the form of the sacrament, (We
shall speak of the holy sacrifice of the Mass after speaking
of the reception of the Holy Eucharist by lay people.)

The Holy Eucharist, the Blessed Sacrament, gives us
the presence of Christ in the tabernacles of our altars.
The reception of this sacrament is commonly called Holy
. (See also Viaiicum under TLxtreme Unction*)

FIRST HOLY COMMUNION. The law of the Church de-
mands that the child about to make his first confession
and receive his first Holy Ccramunion be instructed well

54

THE SACRAMENTS

in the principles of Christian doctrine, especially those
referring to the sacrament* The age for receiving Holy
Communion is usually about seven for both boys and girls.
The fitness of the child requires an individual judgment
in each case, for it is apparent that some children are
sufficiently prepared before that age, while others are not
prepared for some more years. The judges are the child's
confessor and parents or guardians.

In danger of death. Viaticum may be given to a child
before having received first Holy Communion instruction,
provided the child can distinguish the Holy Communion
from ordinary bread and can adore the Eucharist. This is
a judgment for the attending priest to make.

The objective in instructing children before first
Holy Communion is to train them in the essentials of the
faith and to instill a personal love of Christ. They also
learn how to confess their sins and receive our Lord,

The time of first Holy Communion is appointed by
the pastor of the child. It is customary to set this time in
the spring of the year, after Easter.

NOTE: While it is the custom to make this occasion mem-
orable by solemnity, it should be remembered that the
essential is that the child know the great significance of
the event. It is the practice to dress the little girls in white
and the boys in white shirt and tie and trousers or a new
suit* These preparations should not be lavish, nor such as
to embarrass the poorer children, An inability on the pttt
of the parents to provide new clothing is no excuse foe
keeping the child from recdiviiig Holy

55

CATHOLIC ETIQUETTE

CONDITIONS NECESSARY FOR RECEPTION OF HOLY
COMMUNION, The one receiving Holy Communion
should be in the state of grace y that is, free from all
mortal sin. This condition can be assured by the confession
of sins before receiving Holy Communion, but confession
is not necessarily a preliminary preparation, provided one
is in the state of grace.

The second condition is that one observe theEucha-
ristic fast.

Taking effect on March 25, 1957, Pope Pius XII re-
placed all previous rules concerning the Eucharistic fast.
His new regulations, declared in the form of a Motu Pro-
prio (i.e., a document issued by the Pope and signed by him
personally), permits all of the faithful to receive Holy
Communion after fasting from solid foods and alcoholic
beverages for only three hours, and from other liquids for
only one hour before receiving. Water, of course, may be
taken at any time. This relaxing of the laws of the Euchar-
istic fast was made with two recommendations, namely,
that (a) priests and laymen who are able and so disposed
continue to observe the "old and venerable form of the
Eucharistic fast before Mass and Holy Communion ; ?> (b)
all who use the new relaxed concessions "must compensate
for the good received by becoming shining examples of a
Christian life, and principally with works of penance
and charity-"

The specific rulings now in universal force throughout
the Roman Catholic world arc:

L The Eiiclmristic fast: the faithful must abstain from

$6

THE SACRAMENTS

solid foods and alcoholic drinks for three hours before
receiving Holy Communion. Water does not break the
fast and may be taken right up to the time of receiving.
(The priest must begin his three hours fast three hours
before he begins the celebration of Mass. In all other re-
gards, the Eucharistic fast is the same for clergy and laity.
Note that while the lay person need fast only three hours
"before the time of receiving," it is practical for the lay-
man also to figure three hours before the start of Mass to
be certain of the time.)

Liquids, even nourishing liquids such as eggnog, milk,
broth, etc., may be taken by all lay persons up to one hour
before receiving Holy Communion, by the priest up to one
hour before he begins Mass.

The water mentioned is interpreted as including plain
water or ordinary water and also mineral water, carbonated
water or chemically purified water. (Carbonated water ,
of course, does not mean carbonated beverages or soft
drinks to which flavoring and sugar have been added.)

The food is that which can be swallowed and digested
and comes from outside the mouth. (Thus blood from an
extracted tooth does not break the fast.) Sec above con-
cerning liquids.

2. The same rules apply for the reception of Holy
Communion at a midnight Mass or at an evening Ma,
that is, one celebrated after midday. One may IK* have
received Holy Cbmmunion previously cm the same day ,
this being reckoned from midnight to midnight.

3. The sick or tafirm, even if not bedridden,

57

CATHOLIC ETIQUETTE

take non-alcoholic beverages and that which is really and
properly medicine, either in liquid or solid form, before
Mass or Holy Communion without any time limit. This
means that there is no longer any question of the ingredi-
ents of a medicine, even if it contains some portion of alco-
hol, so long as it is a true and proper medicine. No special
dispensations are necessary.

4. All the above rules apply also to children.

NOTES; The brushing of teeth does not break the Eucha-
ristic fast. Likewise, the smoking of cigarettes does not
break the fast, but the practice is not commended. The
taking of muff, the chewing of tobacco, the sucking of
candy or lozenges does break the fast.

The sick, those who are infirm, or weakened from
old agCj arthritics, etc., even though they are not In danger
of death (See Viaticum} , or those who must remain in
bed or are confined to their homes for a month or more,
with no immediate prospect of recovery, may receive Holy
Communion upon the advice of their confessor. This is
possible even if they have taken liquid nourishment or
medicine. The right to bring Holy Communion to the
sick belongs to the pastor of the sick person, but he may
delegate this right to another priest.

THE MINISTER OF HOLY COMMUNION. The priest is the
ordinary minister of the sacrament of the Holy Eucharist.
With permission of the local ordinary or the pastor, a
deacon may be allowed to distribute Holy Communion.

58

THE SACRAMENTS

PLACE AND TIME OF RECEIVING HOLY COMMUNION.
The place of receiving Holy Communion is the church
(exception: Viaticum and Holy Communion given to the
sick as indicated above). Communion is given immediately
before or after private Mass, but this is by exception.
During the Mass is the proper time to receive Holy
Communion. There should be preparation for reception
and it should be followed by prayers of thanksgiving, ac-
companied with the thought of the love and intimacy
of Christ.

THE FREQUENCY OF RECEIVING HOLY COMMUNION.
The reception of Holy Communion on Sundays and even
daily is recommended. The conditions are the same, that
is, fasting and freedom from mortal sin, together with
the right intention. The recommendation to receive fre-
quently is backed by two reasons over and above the
spiritual intimacy with Christ. These are that frequent
Communion affords a great aid to perfection and helps
to keep one from committing serious sins,

THE "EASTER" COMMUNION. Under Church law (c.
859) the faithful who are seven years of age are bound
to receive Holy Communion once a year, at least during the
Easter season. Most bishops by interpretation place this
period as the time between the first Sunday of Lent md
Trinity Simd&y. (See Precepts of the Chttrch.)

HELPFUL NOTES OH RECEIVING HOLY COMMUNION.
In recognition of the dignity of the tacrsmirat,
manners should be observed.

59

CATHOLIC ETIQUETTE

1. Reception of the sacrament of Holy Communion
is made by mouth under the one species of bread. It is
most convenient for the priest to put the particle (called
altar bread, host, or communion bread) on the recipient's
tongue. It is proper thus for the recipient to extend the
tongue, resting it lightly on the lower lip so that the
tip of the tongue is just beyond the front edge of the
lower lip. The mouth should be open sufficiently wide,
so that the priest's fingers will not touch the upper lip or
the teeth. If the tongue is extended lightly , it will not
curl. It is also more easy to withdraw the tongue, with
the host on it, from this position. Effort should be made
to swallow the host as soon as possible after receiving it,
even if this means moving the muscles or swallowing
visibly. If the host should be so large or thick that it
cannot be swallowed readily, it is permissible to break it
against the teeth.

2. Regardless of fashion, it is not proper for women
to wear low-necked dresses or a dress with too loose a
neckline. Likewise, it is recommended that full, loose
collars on coats be thrown back from around the face.

3. If there is a cloth on the Communion railing, it is
proper to place one's hands under the front edge and hold
it lightly against one's body.

4. The approach to the Communion railing should be
made with dignity, free from rushing.

5. Entry and exit from the pews at Communion time
should be made with a minimum of disturbance. Those
who do not receive Holy Commiinioa should respect and

THE SACRAMENTS

reverence the closeness of Christ in those about them who
do receive Holy Communion.

THE HOLY SACRIFICE OF THE MASS. The Holy Sacrifice
of the Mass is a true sacrifice repeating in an unbloody
manner the sacrifice of Christ on the Cross. This repe-
tition is true in that the same chief priest, Christ, both
offers and is offered. This offering is made in obedience,
in adoration, in thanksgiving, in satisfaction to God the
Father and in recognition of God's supreme dominion over
all life. The Mass repeats the sacrifice of Christ on the
cross by the offering of bread and wine, the matter, which
is consecrated by the celebrating priest and consumed as
a holocaust.

THE CELEBRANT OF THE MASS. Only an ordained priest
may offer the sacrifice of the Mass.

THE TIME FOR THE CELEBRATION OF MASS. As a general
rule, the sacrifice of the Mass may be celebrated not
earlier than an hour before dawn, and not later than an
hour after midday (noon). The exceptions to this general
rule are the midnight Mass of Christmas and the Masses
of Thursday and Saturday of Holy Work. The Supreme
Pontiff has granted that Mass may be offered m the
evening (not starting before 4 p.m.) with tlbe permission
of the local ordinary and at the time and place designated
by him. This grant has been made so tfamtj in this time of
increased numbers and faeairy sdbedtiks, people may more

61

CATHOLIC ETIQUETTE

conveniently attend Mass. The grant is exercised usually
by bishops on first Fridays, holydays, etc.

THE PLACE FOR THE CELEBRATION OF MASS. The sac-
rifice of the Mass may be offered on a consecrated altar
stone which is either fixed or portable. Properly, the Mass
is offered in a church, in a public, semi-public, or private
oratory which has been duly erected. Thus a chapel of a
convent or institution would be by designation either a
private or semi-public oratory, or may by special permission
be designated as a public oratory.

The bishop, by special grant for a sufficient cause,
may permit Mass to be celebrated in any worthy place.
Thus Mass may be celebrated out of doors (with a portable
altar, i.e., a consecrated altar stone), in a public gathering
place, such as a hall, or in a private home. The Mass may
not be celebrated in a bedroom. Permission may be ob-
tained by a priest from the Apostolic delegate together
with the permission of his ordinary to celebrate Mass on
an oceangoing vessel,

ATTENDANCE AT MASS. It is a command of the Church,
binding under the penalty of grave sin, that the faithful
attend Mass on all Sundays and holydays of obligation.
(See Commands of the Church,}

This obligation may be observed validly by attending
Mass in a church or public or semi-public oratory.

The faithful, in satisfying their obligation to hear
Mass, must fulfill certain minimum conditions: One must
be corporally (bodily) present in the church or be a part

62

THE SACRAMENTS

of the attending congregation. (The latter is for presence
when it would be some distance from the altar or where
the celebrating priest might not be seen, as in a field
Mass.) One must have a general intention of hearing Mass,
or have a purpose of hearing and recognizing what is
being celebrated. (This excludes mere presence in the
church to look at the stained glass or listen to the sermon.)
There should also be a general attention to the main parts
of the Mass and external attention (which excludes
reading a newspaper or sleeping during the Mass.)

How TO ATTEND MASS. The sacrifice of the Mass is
offered for and together with the celebrating priest by
those, who attend. It is recommended that one attending
Mass should attempt to understand or at least follow the
Mass.

The best method of attending Mass is to pray the
missal, the prayers of the Mass as they are presented in
their ordinary (i.e., the fixed prayers of the Mass) and
their proper (i.e., the changeable parts of the Mass
which vary with the feast being celebrated) sequences.
By this means, the liturgy the worship of God is most
fully observed.

MISSING MASS. The obligation to hear Mass rests on mil
the faithful* Exceptions are when it is impossible to
attend because of some physical cause (sickness, great
distance, unusually bad weather), moral cause (necessity
to remain at home to care for the sick, dispensation, neces-
sary Sunday work, etc.) or because of some reasonable

CATHOLIC ETIQUETTE

excuse, e.g., traveling on a train, etc. One may not con-
sider distance to be excessive if the church is within
walking distance, usually that of an hour's walk. One using
an auto may not consider excessive a distance up to fif-
teen miles.

It is not permissible (except for serious reason) to
deliberately leave a place where attendance is possible,
and go a distance away, as on Saturday night, to a place
where it would be impossible to attend Mass.

It is also required that attendance at Mass be for the
essential parts of the Mass, One would miss Mass and
fail in satisfying his obligation by not being present at the
Offertory, the Consecration, or the Communion. Persons
attending Mass should be present before the priest ap-
proaches the altar and remain until after the priest leaves
the altar. Note that this discussion refers only to the
obligation, binding under pain of mortal sin upon every
Catholic, of hearing Mass on Sundays and holydays of
obligation. Lesser sins are committed by those who are
late for Mass deliberately or through carelessness.

THE PARTS OF THE MASS. The sacrifice of the Mass is a
unit consisting of prayers and the essential actions of
sacrifice. It was evolved into its present form through
many years. While changes have taken place in the
sequence of prayers, there has never been a departure
from the essentials of the sacrifice. Broadly, the Mass
is divided into two parts: the Mass of the Catechumens ,
which includes all prayers up to the Offertory, and the

64

THE SACRAMENTS

Mass of the Faithful, which extends from the beginning
of the Offertory to the end of the ceremony.

In the structure of the Mass there is an interaction of
prayer wherein we go to God and God in turn comes to
us. This action, progressing through all parts of the Mass,
is divided into a fourfold outline. (In the following, those
parts which are in italics are the proper of the Mass or
those which change each day according to the feast- The
other parts are the ordinary of the Mass, and are the
same for all Masses, although one prayer or the other may
be omitted according to the season or feast.)

THE MASS OF THE CATECHUMENS

L We speak to God: we pray.

Prayers at the foot of the altar; Introit; Kyricj Gloria
(omitted on Sundays of Advent, Scptuagesima and Lent) j
Collects (there may be more than one).

2. God speaks to us: we are instructed.
Epistle; Gradual; Alleluia; Tract; Sequence; Prayer
before the Gospel; the Gospel (the sermon is usually
preached after this, but is not a part of the Mass); the
Nicene Creed (said only on Sundays and major feasts).

THE MASS OF THE FAITHFUL

L We give to God: our sacrificial offering.
Offertory *erse; the offering of bread, wine and wiitcr;
Lavabo; Prayer to the Holy Trinity; S&crete (there rnmj
be more than one) ; Preface (15 variations said according
to the feast) j the Canon*

CATHOLIC ETIQUETTE

2, God gives to us: we receive the sacrificial banquet.
The Our Father} the Agnus Dei; the pre-Communion
prayers; the priest's Communion; the peoples' Commun-
ion; the Ablutions; the Communion verse; the Post-
communions (there may be more than one) ; the dismissal
(or the Benedicamus in Masses without a Gloria; or Re-
quiescant in requiem Masses); the Blessing (except in
requiem Masses) ; then the Last Gospel (may be the
Gospel of a feast falling on the same day).

THE MASSES BY NAME. There are many types of Mass
which differ not in their essential parts but only in the
ceremonies which distinguish them or the purpose for
which they are offered.

1. A papal Mass is one in which the Holy Father is
the celebrant.

2. A pontifical Mass is a solemn high Mass celebrated
by a bishop with the pontificals (e.g., crosier, mitre, etc).
(A Mass which is offered in the presence of a bishop and
in which he takes some part such as reading the prayers
of the Mass of the Catechumens, is titled Mass coram
episcopo a in the presence of the bishop.")

3. A solemn Mass is one which is sung with the assis-
tance of a deacon and subdeacon.

4. High Mass is one sung by the celebrant without
other ministers (also called a "sung" Mass or a "chanted"
Mass).

5. Low Mass is one celebrated by a priest which is
neither ^ung nor solemn. This is also sometimes called a

66

THE SACRAMENTS

"private" Mass, but the term private is applied variously,
e.g., a Mass which is not public.

6. A parochial Mass is: (a) the Mass celebrated for
the people of a parish. (The pastor of a parish is obliged
to celebrate Mass for the parishioners on specified days
through the year.) (b) The high Mass said in public on
Sundays or holydays of obligation.

7. Votive Mass is one which is said by choice of the
celebrant in place of the Mass of the minor feast of the
day, e.g., Mass of the Sacred Heart celebrated on first
Fridays, rather than the Mass of the day.

8. A dialogue Mass (Missa recitata) is a low Mass at
which the responses to prayers usually spoken by the
acolyte are said aloud by all those present,

9. The nuptial Mass is the votive Mass "for the
bridegroom and bride," which contains certain special
prayers of blessing and which is celebrated at weddings
except at those times when it is forbidden (See Marriage).

10. Requiem Mass y also called the Mass of the Dead,
is celebrated in black vestments, and is said for the in-
tention of the soul for whom it is offered. It may be a
"sung" requiem Mass or a solemn requiem Mass.

THE APPLICATION OF THE MASS. The holy sacrifice of
the Mass is one in which there is worship, thanksgiving,
petition and propitiation. It may be offered for the living
and the dead j that is, its fruits or its merits may be applied,
by intention, to the living, the dead, or any good mto&ticm.
The merits of the Mass are infinite and tiirosfold:

67

CATHOLIC ETIQUETTE

(a) general, which are gained for all men but especially
for those in attendance j (b) special, which are applied
for the person or intention for which the Mass is celebra-
ted} and (c) personal^ which are gained by the priest
celebrating the Mass* The special benefits of the Mass
may be applied by the priest freely, except when he must
by law say the Mass for the people or when he is bound
by a contract (stipend) or by a promise (justice).

A lay person may request a priest to celebrate a Mass
for a specific intention or for the repose of a deceased
person's soul. It is not necessary to specify that a requiem
Mass be said for a deceased person unless one wishes to
have only a requiem Mass said. In other words, any per-
mitted Mass may be said for a deceased person. (When
persons are solicited to join "Mass leagues" or other
multiple-intention offerings for Masses, they should
consult their parish priest.)

MASS STIPENDS. The priest celebrating Mass may accept
an offering (a stipend) from a lay person. The lay person
makes this offering in the following form, if written (it
is best to write out intentions for Masses, even when
addressing the request to a priest in person):

"I request the celebration of a (specify low, high,
solemn or requiem) Mass for the following intention
...... (specify the person by name or the intention

or simply %r my intention/ If the person is dead,
write 'deceased* after the name). I wish to make the
enclosed offering; (write amount offered)."

68

THE SACRAMENTS

The amount of the offering is determined by the local
ordinary or legitimate custom and may vary according to
the Mass requested, e.g., two dollars for a low Massj five
dollars for a high Mass. (The offering made for a funeral
Mass is referred to rather as a stole-fee and may be greater
by custom. It is proper to ask the priest what the cus-
tomary offering is when making the arrangements for the
funeral. A funeral Mass may be held in any church of
the person's choice.) A larger offering than that estab-
lished in a diocese may be made if one so wishes.

The offering made is in no way to be looked upon as
payment for services rendered or as a "charge** levied
against the Mass. The amount is entirely voluntary and
by custom, but the offering is a part of the layman's
obligation to fulfill the command of the Church to support
the priests (cf. I Cor. 9:13-14). However, it must be
remembered that the poor may never be denied these
services.

When offerings for Masses are made by a fixed fund
or a foundation, it is not proper for a lay person to request
more Masses than the amount of the fund provides for
under the customary fees established.

Due to the increased demand for Masses on the part
of the laity, it is sometimes impossible for the puribh
priest to say all the Masses. It is proper for the priest to
send such intentions and offerings to tfae office of the
Society for the Propagation of the Faith in the diocese*
The office will duly forward than to odbcr priests who
are able to assume tlie obH^tibsL

69

CATHOLIC ETIQUETTE

SERVICES PERFORMED BY LAYMEN. There are three
services which lay persons customarily are called upon to
render to priests during the celebration of Mass. These are,
first, that of acolyte or Mass server. This is usually an
honor reserved for young boys of the parish. Parents should
be most willing to have their sons, if called upon, respond.
They should co-operate with the priest in the training
and the scheduling of services for the boys. Secondly, a
service which calls for both men and women is that of
choir members. A choir is a necessary aid to the parish
and membership in it is a distinct honor. Little initial
knowledge of music is usually required, and in most in-
stances it is not necessary to have exceptional voice
qualities. The third service performed by laymen is the
role of usher. Most churches require more than one man
to fulfill this duty. Ushers are necessary and, while the
demands upon them are slight, theirs is a position of
honor in the parish. (In some parishes, but apart from
any of the ritual of the Church, there are appointed
trustees.)

Confirmation

The reception of the sacrament of confirmation is not
necessary for salvation, but it should be received. By this
sacrament, which is made available to all who meet the
requirements, the faithful are made strong in their faith,

70

THE SACRAMENTS

are aided in seeking perfection, and are strengthened in
the service of Christ. It is truly the sacrament of spiritual
maturity. Through this sacrament a lasting seal or char-
acter is placed upon the soul of the recipient, and this
mark lasts forever. Because of the permanency of this
spiritual mark, the sacrament is received only once.

THE MINISTER OF CONFIRMATION. The ordinary minister
of the sacrament of confirmation is the bishop. This may
be either the ordinary of the diocese, the auxiliary or
coadjutor bishop of the diocese, or a bishop invited or
appointed to confirm within a particular place or territory-
Under a special decree of the Sacred Congregation of the
Sacraments, issued in 1946, certain priests may also con-
firm. This is for administration to those in danger of
death, or who because of old age cannot await the visit
of the confirming bishop.

THE RECIPIENT OF CONFIRMATION. The sacrament is
administered to those who have been baptized and who
have reached the age of seven years. Exception may be
made regarding age in danger of death. The reception is
today preceded by instruction, so that there may be a
proper knowledge of the fruits of this sacrament. Such
instruction is given to those to be confirmed before the
scheduled visit of the confirming bishop, Under canon
law the bishops of dioceses are requimi to provide for
the administration of the sacrament of confirmatioiiy in
every place in their dioceses, at lease once every five years*

71

CATHOLIC ETIQUETTE

THE SPONSOR IN CONFIRMATION. There should be for
eaqh person confirmed a sponsor who is of the same sex
as the one confirmed* One sponsor should not act for
more than one confirmand, except for serious reason.

Because of the large numbers of persons to be con-
firmed, it is sometimes permitted that one man stand as
sponsor for an entire group; but if so, he acts only as proxy
for the others and is sponsor actually to only one of the
group. Thus one man might stand as sponsor for all the
boys or men being confirmed; if necessary, a woman might
stand for the girls and women. This is an exception, and
its necessity is determined by the ordinary.

The sponsor must be a practicing Catholic, already
confirmed. A sponsor may not be the father, mother or
spouse of the one confirmed. He should be chosen by the
one confirmed, or the parents, guardians, or the priest of
the parish. The sponsor must physically touch the one
confirmed (or do so by proxy) at the time of confirmation.

The requirements for lawful sponsorship are the
following: the sponsor must be other than the one acting
as sponsor at baptism (unless confirmation is given right
after baptism), must be of the same sex as the one con-
firmed, should be at least fourteen years of age, and should
be instructed in the fundamentals of Christian doctrine.
He may not be a member of a religious community, unless
permission of the religious superior is obtained for the
sponsorship.

The only duty of the sponsor toward the one con-
firmed is to place his or her hand on the shoulder of the

THE SACRAMENTS

one confirmed while the sacrament is being administered.
The sponsor of confirmation does not contract any
spiritual relationship with the one confirmed.

THE TAKING OF A PATRONAL NAME. Each person con-
firmed chooses a saint's name, in addition to whatever
first name he already has, and in this name he is confirmed.
The saint becomes a special patron of the person. This
name is chosen before the time of confirmation and usually
written on a separate card and handed to the minister
by the attending priest just before the sacrament is con-
ferred on the individual.

THE CEREMONIES OF CONFIRMATION. The sacrament of
confirmation is generally administered in a parish at the
convenience of the persons to be confirmed and according
to the schedule of the bishop. The administration of the
sacrament begins with the bishop, vested in a white cope
and mitre, seated before the altar facing the people. After
washing his hands, the bishop prays that the Holy Spirit
may descend upon those to be confirmed, makes the Sign
of the Cross and imposes his hands above all. Thereafter
the bishop approaches those to be confined, who are
generally lined up at the oHBmuokm railing, with their
sponsors standing directly behind them. The bishop dips
his right thumb into holy chrism and makes the Sign of
the Crass 00 the forehead of each one to be confirmed

and says, addresstag the person by name, a N , I saga

you with the Sign of the Crow and I confirm you with

73

CATHOLIC ETIQUETTE

the chrism of salvation, in the name of the Father, and
of the Son, and of the Holy Spirit." Thereafter he strikes
lightly the cheek of the person confirmed, saying, "Peace
be with you." This action is a symbol of the trials that
each may be called upon to endure for Christ.

Following the bishop, an assisting priest wipes off the
chrism from the forehead of each confirmand.

After performing the ceremony, the bishop prays for
the indwelling of the Holy Spirit and concludes with a
final blessing. The ceremony ends with all confirmands
reciting the Apostles' Creed, the Our Father and the
Hail Mary.

HELPFUL NOTES ON RECEIVING CONFIRMATION.

1. It is customary for the parents and the sponsor to
give some gift to the person confirmed. This gift should
be in keeping with the nature of the sacrament, and should
be religious in character.

2 Individual reception of the sacrament of confir-
mation should be recalled on the feast of Pentecost.

3. Some record of the reception of confirmation, be-
sides that made at the parish church, should be kept by
families.

4. Either at the time of receiving first Holy Commun-
ion or confirmation, it is customary to enroll those re-
ceiving the sacrament in the brown scapular of the Blessed
Virgin Mary of Mt CarmeL After one has been enrolled

74

THE SACRAMENTS

in this scapular, no new act of enrollment is necessary
when the scapular is worn out or is lost a person so
enrolled may simply and at any time put on a new scapular.
Only one who has been enrolled may substitute the
wearing of the scapular with the scapular medal, A new
medal, of course, must be blessed.

The scapular medal may be worn about one's neck or
on one's clothing.

/ W^jSf \

Matrimony

Because of the many legal and social aspects of
marriage it will here be considered in its right order of
reception, without going into detail as to the many ex-
ceptions. We shall deal with the licit and valid marriage
of baptized Catholics. Only incidentally will we refer to
the so-called "mixed marriage/*

It is very important that all who contemplate marriage
consult their pastor or a priest in any doubtful matter.

DEFINITION. The sacrament of matrimony is a
in which a baptized man and woman who are fnee of any
restriction of law, freely give each other the perpetual
and exclusive right to mutual perfonnanae of the natural
sexual acts whereby children are procreated.

75

CATHOLIC ETIQUETTE

Marriage has two prime objectives or purposes: the
first and primary is the procreation, fostering, and ed-
ucation of children; the second is the mutual overcoming
of concupiscence of the flesh, the satisfaction of natural
desire, and the mutual aid toward perfection of the in-
dividuals. There may be any number of personal reasons
which add to the married lives of the individuals, but
these are not proper to the contract.

Marriage has two distinct properties which make it
singular in both its religious and natural significance. These
properties are: 1. Unity y which means it is exclusive of
polygamy, bigamy, and polyandry. It is between the one
man and woman until the contract is done away with by
the death of one of the contracting parties. 2. Indissolu-
fnlity^ which follows from the first, and makes the con-
tract one which no one may break while both parties live.

Marriage in civil law is a natural contract; in the
Church it is both a natural and sacramental contract.
Through Christ, marriage was made a sacrament which
brings sacramental graces.

Because marriage is a sacrament, and one which is also
of social consequence, it is regulated by natural and
positive divine law, by law of the Church, and in some
respects by the civil law.

While marriage is sometimes spoken of broadly as a
"vocation/* or calling, it is really a mutual binding to-
gether of two in Christ, a way of life in love, the human
love and the love of Christ.

76

THE SACRAMENTS

RECOMMENDATIONS BEFORE MARRIAGE. Reception of
the sacrament of matrimony calls for spiritual preparation
as well as certain civil and social requirements. Because
marriage is both a lifelong social and a spiritual relation-
ship, it calls for special preliminaries. These may be not
only of a religious character but also involve customs of
society. We shall consider some of these, not as absolute
requirements but as sound recommendations.

L The engaged couple should consider seriously all
aspects of their lives together. If there is any doubt about
the requirements of the law, they should consult a priest

Engagements may be made formal espousals by putting
the promise to marry in writing, signed by the parties
and the parish priest of the bride or of the place where
the contract was made (or before the local ordinary), and
before two witnesses. This is not binding in law. It is not
generally a practice in the United States,

2. In those dioceses where the Cana ConferaHX
Movement is established, the engaged couple should attend
a Pre-Cana conference, This is directed to the proximate
preparation for marriage. It aiim to ptepare engaged
couples for happy and holy marriage and family life by
accurate information. It is an opportunity to tcqiiirc
sufficient knowledge by direct question. It aids m the
formation of proper ideals, wMdb laid to a marriage in
accord with God's plan.

3. The engaged couple should notify the bri4e*s fmrisfe
priest six to eight weeks before die intended date the
wedding to allow time for; (a) the priest to schedule the

77

CATHOLIC ETIQUETTE

wedding on a satisfactory date 5 (b) to seek the proper
papers of delegation if another priest is to witness the
ceremony; (c) to announce the banns (See The Banns of
Marriage) ; (d) to schedule the preliminary instructions
for the couple. (Such instructions are not supplanted by
attending a Pre-Cana conference. Pastoral instructions are
required.) 5 (e) and to provide the proper legal documents
(See Requirements of Place for Lawful Marriage}.

4. All the social graces and customs may be followed
in the preparation for reception of the sacrament of
marriage. It is essential that there be two witnesses to the
marriage besides the attendant priest. These two witnesses
must be Catholic; they are usually the bridesmaid and
the best man. The number of attendants besides these is
optional. Ushers and lesser attendants are not a part of
the wedding group proper.

(a) The wedding party usually comes to the church
on the evening before the ceremony to practice the re-
quired procedure.

(b) It is recommended that the couple to be married
and the attendants receive Holy Communion if the
wedding is performed at a nuptial Mass. The priest who
celebrates the nuptial Mass should be informed of the
number to receive Holy Communion.

(c) The marriage certificate should be signed by the
witnesses immediately after the ceremony.

(d) A practice well to be discouraged is that of
throwing rice or other cereal as the marriage couple leaves
the church* It is a repetition of a pagan custom and

78

THE SACRAMENTS

there is danger that people may slip on the rice, especially
when descending the church steps.

(e) The requirements of civil law as to license,
medical examination (where required), etc., should be
taken care of in good time before the date set for the
wedding,

5. The pastor of the place where the marriage is per-
formed is entitled to a stole-fee. This offering is his by
right, even if he does not read the nuptial Mass or attend
to the exchange of the couple's vows. This offering is
usually of a determined amount, but may be larger if one
wishes to make a greater offering. It is proper to ask the
amount of the customary offering when arranging for the
wedding. If another priest is delegated to assist at the
wedding, especially at the request of the bride or groom,
it is courteous to make an offering to both the pastor and
the officiating priest. The amounts in this instance may
be the same for both, or vary as one wishes, and should be
presented to the priests individually in separate envelopes,

6. It is proper to extend an invitation to the wedding
breakfast to the officiating priest, although this is i*ot
necessary.

THE BANNS OF MARRIAGE. The banns of marriage arc
announcements of the intent of marriage of two pcnon*.
These are made three times. The purpose of their bong
made public is to declare the intention of the persons to be
married and to deteraaiiie if any impediments exist wtik!*
would prohibit the marriage.

79

CATHOLIC ETIQUETTE

The banns are to be announced at the parochial Mass
(i.e., the high Mass or principal Mass of the couple's
church) on three successive Sundays or holy days of obli-
gation preceding the date set for the wedding. The bishop
may grant permission to have the names posted in the
church vestibule for eight days, including two days of
obligation, if there is serious necessity for an alternate
procedure. If the bride and groom are from two different
parishes, the banns are announced in both parishes. (As a
rule, the banns are not published if it is a mixed marriage,
unless the ordinary declares it necessary. No mention of
the fact that it is a marriage of mixed religion is made if
the announcement is required.)

REQUIREMENTS OF THE CHURCH LAW FOR VALID
MARRIAGE. Catholics are validly married, in the strict
sense, only when they are free of all impediments, and have
observed the solemn form of marriage demanded by the
Church. (Exceptions are permitted under the Code of
Canon Law.)

The law of the Church requires a solemn form of
marriage, that is, one contracted in the presence of the
pastor (or an authorized priest) or in the presence of the
local ordinary, and two witnesses.

A pastor may not marry a couple validly outside of
his own parish without permission of the pastor of the
place or the bishop of that place. A bishop may not marry
validly a couple outside of his own diocese without the

80

THE SACRAMENTS

permission of the ordinary of the diocese where the
marriage is to be performed.

WHO Is SUBJECT TO THE LAW OF THE CHURCH? Per-
sons bound to observe the solemn form of marriage are the
following:

(a) Catholics by baptism or conversion when marrying
Catholics.

(b) Catholics when marrying non-Catholics, even
after having obtained a mixed-religion dispensation. (See
Hindering Impediments.)

(c) Catholics of the Latin rite (Roman rite) when
marrying a Catholic of an Oriental rite (Eastern rite).

(d) One, though born of non-Catholics, who was bap-
tized a Catholic but reared otherwise from infancy, who
seeks to marry a non-Catholic.

Thus the law demands that all Catholics observe the
solemn form. A Catholic who attempts marriage before
a civil authority does not contract valid marriage. A
Catholic who attempts to contract marriage before a noa-
Catholic minister incurs the censure of exa>mmumattion
which is reserved to the bishop, i.e., for absolution from
the censure,

REQUIREMENTS OF PLACE FOR LAWFUL MARRIES* The
pastor assists lawfully at a marriage when he fats feter-
mined the freedom of the parties to marry.

Either of the parties to be married must live in a ptri&h
(Le,, have a dbmidle thane) or have a

81

CATHOLIC ETIQUETTE

there (i.e., live there the greater portion of a year), or
must be resident in the parish for at least a month. (An
itinerant, one having no fixed or quasi-domicile, can be
married in the place he is at, providing permission of the
ordinary is obtained.)

The marriage should be celebrated in the parish of the
bride unless there is a just reason for having it elsewhere.

Any parish priest or bishop in his diocese may delegate
another priest to assist at a marriage*

REQUIRED AGE FOR MARRIAGE. In canon law the male
must have completed his 16th year and the female her
14th for a valid marriage.

THE IMPEDIMENTS OF MARRIAGE. The impediments of
marriage are those conditions which "stand in the way"
and obstruct either the validity or the lawfulness of the
contract. These impediments arise from the natural or
divine law. Such impediments are binding on everyone,
pagan or Christian, and not even the Church can dispense
from these. Impediments also arise from Church law, and
from some of these the Church grants dispensations, which
dispensations do not take the impediment away but permit
a marriage contract to be made while they exist. Civil law
may also place a reasonable impediment to marriage, since
the civil authority has control over the civil effects of
marriage.

Impediments are broadly of two kinds: the hindering
impediments make a marriage unlawful but do not affect

82

THE SACRAMENTS

the validity of the contract} the diriment impediments
make a marriage null and void.

The hindering impediments are:

1. A simple vow of virginity, or of perfect chastity,
of not marrying, of receiving holy orders, or of entering
the religious state, made by either of the parties. (This may
be dispensed).

2. The condition of mixed religion, wherein one of
the parties is a Catholic and the other a baptized non-
Catholic. (Dispensation may be granted upon the condi-
tions that the non-Catholic person signs a promise not to
hinder or obstruct the practice of religion of the Catholic
and that the children of the union will be raised in the
Catholic faith.)

3. Legal relationship of the parties resulting from
legal adoption, which is declared an impediment by the
Church when the civil law of the place has declared such
marriages unlawful. (This may be dispensed by the Church
under particular conditions satisfying the law.)

The diriment impediments are:

1. Solemn vow of chastity (or a simple wow of
chastity made in a religious community where permitted)*

2. Sacred orders, that is, vows taken when receiving
the sacrament of holy orders, (Only made when one takes
the subdeaconate.)

3. Consanguinity, which under the natural law fbr-
bids all marriage in tfee dicect line of deseeittj tad from
this there can be no dispeasatibti. Under the natural law

83

CATHOLIC ETIQUETTE

and Church law, this extends to all relatives of the col-
lateral line of descent to the third degree inclusive (that
is, second cousins inclusive). The Church can dispense,
for serious reason, cousins of the second degree and second
cousins who are of the third degree in this collateral line.

4. Legal adoption, which is a diriment impediment
only when the marriage is invalid in the civil law of the
place. The Church can dispense from this impediment,
with the law being satisfied.

5. Spiritual relationship, resulting from the sponsor-
ship at baptism, or the person baptizing privately and the
person so baptized* The Church can dispense from this.

6. Affinity of blood relationship of a person with a
previous wife or husband. A man, for example, may not
marry in the direct line of descent, and no dispensation
may be given. The impediment extends to the second
degree (first cousin, aunt, or niece) in the collateral line,
and dispensation may be given.

7. A previous valid marriage prevents either from
marrying again as long as the second party lives. Even if
civil divorce is obtained, no dispensation can be given.

8. Difference of worship, where one being a bap-
tized Catholic would seek to marry an unbaptizcd person.
Dispensation may be given for serious reason.

9. Defect of age or extreme youth (See Requirement
of Age).

10. Crime, where there would be an agreement to
marry contingent upon the murder of the spouse of one
of the parties*

84

THE SACRAMENTS

11. Physical impotency, where it existed before at-
tempting marriage and was an incurable physical inability
to perform the marriage act. This is not sterility. (This
impediment of impotency makes it impossible to fulfill
the prime end of marriage, hence nullifies the contract,)

12. Violence or grave fear.

13. Public propriety, arising from an invalid marriage
which forbids marriage between one of the parties with
any of the other's relatives in the first and second degree
of the direct line.

THE CEREMONIES OF THE SACRAMENT OF MATRIMONY.
The contract of marriage made by the bride and groom is
the sacrament, and not the blessing. Thus the ministers
of the sacrament are the two who make the contract.

The Church wishes her children to receive the sac-
rament of matrimony at a nuptial Mass, which may be
held at any time of the year. (The solemn nuptial blessing
may not be given during Advent and Lent, or on Christmas
day and Easter Sunday. The ordinary may, however, grant
permission for this nuptial blessing even during these times
or on these days.) It should be the plan of CmtfaoEcs in-
tending to receive the sacrament of matrimony to have the
ceremony take place in church with the nuptial Mass,
the blessings, and the reapfioii of Holy Communion.

The marriage cerrnioiiy begins before the Mass with
the bride and groom approadaing the altar where both
kneel. The priest prays briefly, asking the help of the
Lord for the couple to be rammed. He then reads ma

CATHOLIC ETIQUETTE

instruction which is intended to point out the serious
character of the married state and better dispose the parties
to receive the sacrament. Then follows the essential ex-
pression of consent and the sealing of the marriage con-
tract, in which the mutual consent of each, the groom,
then the bride in turn, is stated. This is confirmed by
the priest who declares: "I join you in matrimony: In the
name of the Father, and of the Son, and of the Holy
Spirit."

The expression of consent is followed by the blessing
of the ring (or rings, if it is a double-ring ceremony).

The priest then prays, asking the protection of God
upon the union, and the nuptial Mass begins.

After the Pater Noster of the Mass, the priest gives
the solemn nuptial blessing. Brides (to whom this blessing
is primarily directed) may receive it only oncej if the
ceremony is for a widow, this blessing is omitted.

SOME SUGGESTIONS.

L When there is any question concerning the legal
aspects of marriage or regarding the law of the Church,
couples thinking of marriage should consult their parish
priest* Those planning marriage should inform themselves
regarding all the spiritual, physical, and social aspects
of this sacrament. They should obtain a copy of the text
of the marriage preparation course distributed by the
Family Life director of the diocese.

2. There should be no agreement which would limit
or obstruct the essential ends of marriage.

86

THE SACRAMENTS

3. There should be sufficient consideration given to
the rearing of children in a knowledge of Catholic
doctrine. Family prayer is a basic essential.

4. While the procreating and rearing of children is
a prime end of marriage, the spiritual progress of the
individuals should not be overlooked. The home should
be Catholic in every sense.

5. The anniversaries of the reception of the sacrament
of matrimony, which are usually remembered with gifts,
etc., should also call for a renewal of the marriage
promises.

Holy Orders

The reception of the sacrament of holy orders is
permitted only to qualified male Catholics. These quali-
fications are: Sufficient knowledge gained during a period
of preparation required by the Church, an intention to
fulfill the office and the demands of this state of life,
and a degree of health which will enable erne to fulfill
the office. (Sometimes dispensations regarding health arc
given, but these are generally for minor physical defects.)

The laity should be aware of the n^jiiiiieiiioEits and

S7

CATHOLIC ETIQUETTE

the great dignity of this sacrament. Parents should foster
and encourage vocations to the priesthood.

It is proper to speak of an inclination to receive holy
orders on the part of a young man as a "vocation." This is
derived from a Latin word and broadly means a "calling"
to a particular state of life. Actually, the person seeking
the sacrament of holy orders is not the recipient of a
genuine "vocation" until the ordaining bishop asks the
candidate to step forward at the time of reception, for
only the bishop can "call" young men to a participation
in the jurisdiction of the Church which they may exercise.

Parents should not for any improper reason induce
their sons to seek the sacrament of holy orders. Nor should
parents encourage a son to continue studying for the priest-
hood should the son decide he no longer has the intention
of receiving the sacrament.

A long course of study is undertaken preliminary to
the reception of the sacrament of holy orders. The re-
quirements for joining different religious orders of men
may vary. The candidate receives his training in semin-
aries classified as "minor" and "major." The minor
seminary is one for preparatory studies, consisting of four
years of secondary schooling (high school) and the first
two years of college. (Sometimes these two years are con-
ducted in a <c major" institution.) The seminary proper is
referred to as a major seminary, where students are further
trained in philosophy and college courses, followed by
four years of theological study. During major seminary
training (sometimes also in the minor seminary) the

88

THE SACRAMENTS

student is dressed in clerical habit (cassock and Roman
collar or the habit of the particular religious order). The
expense of the theological training is often borne by the
diocese in which the priest will serve after his ordination,
Seminaries of religious orders usually require one ad-
ditional year of "novitiate" training. Some religious groups
devoted to special works, e.g., teaching, may require
added training.

WHO RECEIVES HOLY ORDERS? Holy orders are bestowed
by degrees and include the preliminary steps to the act of
ordination, or consecration in the case of a bishop. In de-
scending sequence from the highest, the degrees are:

a) Consecration of a bishop (the fullness of holy
orders).

b) Priesthood ordination to the dignity of priest-
hood and the power to offer the holy sacrifice of
the Mass. This is a lasting mark which can never
be taken away.

c) Deacon assists the celebrant of solemn Mass.
With permission he may preach, baptize solemnly,
and distribute Holy Communion.

(The following are not part of the sfcarajoooit bt
preliminary degrees which distinguish the inedptait by
certain rights being conferred upoa him. Tbe minor
orders arc omferred when the minuter hands over to cadi
recipient the iasfrumcnte pcrtminiag to tlie offkx mad
recites the

9

CATHOLIC ETIQUETTE

d) Subdeacon assists at solemn Mass, chants the
epistle and may wash sacred linens. This is often
classed with major orders.

e) Lector

f) Exorcist

g) Doorkeeper
h) Acolyte

i) Tonsure neither a minor nor major order but a
symbolical preliminary by which the aspirant
enters the ranks of the clergy.

Each candidate proceeds through the seven degrees,
beginning with the preliminary of the reception of tonsure,
then receiving the minor orders, the subdeaconship, the
deaconship and finally the priesthood which is called or-
dination. There is by law a period of time between the
reception of the degrees.

THE MINISTER OF HOLY ORDERS. Only a bishop can
confer episcopal consecration (elevation of a priest to
a bishop), and he can act lawfully only when he has re-
ceived an apostolic mandate.

Also, only a bishop can confer the priesthood or
diaconate upon a candidate.

THE TIME OF CONFERRING HOLY ORDERS. A bishop
should be consecrated on a Sunday, the feast day of an
apostle, or a holyday of obligation.

In the United States, the bishops may confer holy

90

THE SACRAMENTS

orders at Mass on the Saturdays of Ember weeks, the
Saturday before Passion Sunday and on Holy Saturday j
also by special indult on various major feasts which are
not holydays of obligation and on some Saturdays at the
end of the scholastic year,

DOCUMENTS AND REQUIREMENTS FOR ORDINATION. The
requirements for receiving the sacrament of holy orders
are many. These include determination of intention, in-
vestigation by the authorities, a statement of freedom of
choice by the recipient, spiritual preparation, etc. Before
receiving the subdiaconate, a profession of faith and an
oath against the errors of modernism are required.

It is required by law that a certificate of the last order
received be presented. For the reception of tonsure, bap-
tism and confirmation certificates must be presented} a
testimonial of studies completed; the recommendation of
the seminary superior as to fitness; letters from the bish-
ops of dioceses in which the candidate ever resided longer
than six months; and if the candidate belongs to a religious
institute, he needs the testimonial letter of his chief
superior.

Before tonsure and each of the minor orders are con-
ferred, the student must declare in writing to the seminary
rector that the orders are sought with free will. Before
receiving each major order, a candidate must sign an oath
that he understands the rafwmiieiits of the office and
that he is not under the influence of othem These records
are kept in the diocesan cturibu

91

CATHOLIC ETIQUETTE

Ordinations must be recorded, and upon the conferring
of a subdiaconate a notice is sent to the candidate's place
of baptism to be appended to the record of baptism. A
certificate of ordination is given to each candidate
ordained.

THE CEREMONIES OF ORDINATION, The office of priest-
hood (as for the diaconate and the consecration of a
bishop) is conferred by the imposition of hands on the
candidate. At the ordination Mass, after the Gradual, the
ordaining bishop asks those present to declare any unworthy
candidate. Thereafter the candidates lie prostrate on the
sanctuary floor while the Litany of the Saints is sung.
After this the bishop, and then all priests present, lay
their hands on the head of each candidate in turn. Then
a preface outlining the dignity of the priesthood is recited
and the bishop places a chasuble on each candidate, fol-
lowed by a prayer invoking the blessing of God. During
the singing of Veni Creator the bishop anoints the hands
of each candidate and gives to him a chalice and paten,
saying the words, "Receive the power to offer sacrifice
to God and to celebrate Mass both for the living and the
dead in the name of the Lord."

The Mass is resumed and at the Offertory each can-
didate presents a lighted candle to the ordaining bishop
and thereafter all speak aloud the prayers of the Mass
with the celebrating bishop. Thus all celebrate the Mass
together (concelebration). After the o>mmunion of the
bishop, each candidate receives a drink of consecrated

92

THE SACRAMENTS

wine. After recitation of the Apostles' Creed, the bishop
again lays his hands on each candidate's head, saying,
"Receive the Holy Spirit, etc." Each new priest then
makes a solemn promise of obedience and finally all receive
the bishop's blessing.

SOME RECOMMENDATIONS.

L It is proper to ask the newly ordained priest for
his blessing, which is one of singular privilege.

2. The customary practice in this country is to give
gifts to newly ordained priests upon the occasion of either
their ordination or their first Mass. These gifts need not
be religious in character, but it is customary that they
pertain to the newly acquired office of the priesthood.
When one receives an invitation to commemorate an or-
dination, it is proper to call the family of the one ordained
to ask advice in selecting a gift, It is entirely fitting to
make an offering of money, but such offerings should iK>t
request that a Mass be offered by the newly ordained for
an intention, because it then constitutes a Mass stipend.

3. Because of the expenses of education and building
maintenance, it is fitting that lay persons contribute to
the support of the diocesan seminary,

4. Because of the great dignity of the priesthood, lay
persons should have high respect fbr the person dF etch
priest*

5* Parents should inform themselves about the loca-
tion of the seminary and, in 8 far m they can da so freely,
encourage tfadb* sons to collier nch tnimng. The

93

CATHOLIC ETIQUETTE

phcre of the home is very important in fostering vocations
to the priesthood. The parish priest is the ordinary contact
for making application for entrance into a seminary.

A

Extreme Unction

The sacrament of extreme unction, instituted by
Christ (cf* Epistle of St. James, ch. 5), has a twofold
objective: to prepare the sick person, through grace, to
effect the salvation of the soul in death; and to restore
health to the body through the providence of God.

THE MINISTER OF EXTREME UNCTION. The priest is the
valid minister of the sacrament of extreme unction. The
pastor is by right to give the sacrament, but any priest
may administer it with the presumed permission of his
pastor.

WHO MAY RECEIVE EXTREME UNCTION? The sacrament
of extreme unction is given validly to baptized persons
who have reached the age of reason (six to seven years).
The person should be in the proximate or probable danger
of death from sickness or injury. (Thus a healthy man

94

THE SACRAMENTS

going Into danger could not receive the sacrament.) Aged
persons who are greatly weakened may be administered
the sacrament.

The person receiving the sacrament should have the
intention of receiving it and be in the state of grace (free
from mortal sin). Thus this sacrament is preceded as a
rule by the sacrament of penance.

The sacrament of extreme unction should be received
only once during an illness. If there is recovery and then
a relapse, or a new illness, the sacrament may be received
again. The sickness should not be too far advanced before
the priest is called.

THE CEREMONIES OF EXTREME UNCTION. The effects
of the sacrament of extreme unction are to give spiritual
strength, and to overcome temptations at the last*

Even if the person is not conscious and there is ix>
assurance of intention or possibility of confession, the
sacrament is given conditionally and the infusion of grace
follows.

The matter of the sacrament is the holy oil of the
sick (blessed olive oil.) The form of the sacrament is the
anointing of the senses, saying the prescribed words.

In the permitted short form (in a case of urgoncy),
the anointing may be of only one sense, or on the fordbecL
If the urgency ceases^ the anointing of the other senses
may be glvea. When the sacrament f cflreme unction is
given normally , the sequence is as follows:

The priest enters the place whew the infirm person m

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CATHOLIC ETIQUETTE

and says, "Peace to this house," to which is responded,
"And to all who live here." He places the vessel of holy
oil upon the prepared table and sprinkles the infirm person
and the sickroom with holy water, prays and recites the
Confiteor. Thereafter, all kneel. The priest gives his
blessing and prays that the mercy of God be upon the sick
person. The priest then anoints the eyes, saying, "By this
holy anointing and His most loving mercy may the Lord
forgive you whatever wrongs you have done by the use
of your sight. Amen." Similarly, he anoints the ears, the
nostrils, the mouth, the hands, and the feet. Praying, he
asks God to pour the grace of His blessing into the body
of the infirm and give restoration of health. He concludes
the ceremony with a final blessing, saying, "May the
blessing of almighty God, Father, Son, and Holy Spirit
descend upon you and remain forever. Amen."

VIATICUM. The Viaticum is then given. The priest puts
on the white stole and, praying, he asks the infirm to
receive this food "... the body of our Lord Jesus Christ,
that He may guard you from the malicious enemy and
lead you into everlasting life. Amen." He concludes with
two orations. (The consecrated host is given as in Com-
munion, but if the sick person is not able to receive more
than a little food, only a particle is given.)

THE APOSTOLIC BENEDICTION. The priest, after admin-
istering the sacrament of extreme unction, may give the
apostolic blessing, which has a plenary indulgence at-

96

THE SACRAMENTS

tached. The infirm, if possible, should pronounce the name
of Jesus during the blessing.

Following the apostolic blessing, the priest may say
the prayers for the dying.

PREPARATIONS FOR EXTREME UNCTION, Keeping in mind
that the last rites of the Church usually consist of confes-
sion, Holy Communion (Viaticum), extreme unction and
the apostolic blessing, the priest should be called in ample
time for the administration of these rites*

The immediate preparations for the proper adminis-
tration of the sacraments are as follows:

Within the sickroom, or near to it, there should be
a table with a white cloth covering. On this table should
be a crucifix and two blessed^ lighted candles (one on etch
side of the crucifix). To the left or right of the candles
there should be a vessel of holy water, a spoon, a shallow
dish of salt and/or a dish with bread fragments, a white
cloth napkin, five or more pieces of cotton and, if possible,
a few slices of lemon.

When the priest carrying the Blessed Sacrament
arrives, he should be met at the door with a lighted, blessed
candle (this may be one of the candles from the prepared
table mentioned above)*

Those present, of the family or others, should join
in the prayers and kneel during the administration f the
sacraments. It is not necessary to assist the priest if the
table is prepared properly as maatked j iBost priests would
prefer to move about freely wit

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CATHOLIC ETIQUETTE

SOME RECOMMENDATIONS.

1. It is proper to make an offering to the minister of
the sacrament of extreme unction. The amount may be
set by diocesan regulation and it is proper to ask what the
usual offering is. The sacrament is, of course, not with-
held from anyone because of inability to make an offering.

2. A priest should be called in time so that the sacra-
ments may be given to the person while conscious. Ask
the attending physician the degree of illness. Also it is
well to keep handy the telephone number of the parish
rectory. The distance from the rectory to the residence of
the sick should also be considered when determining the
urgency of the situation.

3. It is well to carry on one's person a notification
declaring one to be a Catholic, with a request that a priest
be called in danger of death.

Sacramentals
of the Church

Sacramentals
of the Church

SACRAMENTAL are objects or actions blessed by the
Church for the use of all the faithful. These sacra-
mentals are used to gain spiritual benefits such as
remission of venial sins, remission of temporal punishment
due to sin, and sometimes temporal effects, such as bodily
health,

Not all sacramentals have the same use. The effects
are sometimes definitely declared by the Church, e.g., an
indulgence attached to a prayer*

Only the Holy See may establish a sacramental, desig-
nate new sacramentals, or abolish those which are in
existence. The Church alone through the Sacred Congre-
gation of Rites interprets existing sacramentals,

It is not proper to give sacramentals to non-Catholics
at divine services, e.g., blessed palms on Palm Sunday.
However, some saoramentals, e.g,, blessings, medals, relics,
etc., may be given to iK>n-Catbolics to give them tlbe light
of faith and the trust in prayer, for bodily health, eDc,

The number aad variety of sacraoK^itals is great.
Many are of ancient origin, some have been given by
special revelation, and others are declared from time to
time by the Qmidb to terre a particular purpose. An

101

CATHOLIC ETIQUETTE

example of the latter would be the medals struck for a
Holy Year of Jubilee. Generally, sacramentals are con-
cerned with the liturgy (vestments, incense, etc.), or with
devotion (indulgenced prayers, medals, etc.). Some may
have a restricted use, as do vestments, sacred vessels, or
the pontificals of a bishop. Others may have a conditioned
use, such as an indulgence attached to a particular good
action, A sacramental, no matter to whom it may be re-
stricted, or what conditions may be attached, is intended
always to inspire a deeper understanding and devotion
to the faith,

It would be impossible to recount here all the sacra-
mentals, but we shall list the general types, and comment
on those most frequently used. Examples of sacramentals
are: the Sign of the Cross (perhaps the most frequently
used sacramental), blessings, prayers, scapulars, vestments,
rosaries, sacred vessels, holy oils, blessed candles, incense,
holy water, relics, blessed palms, some pictures, medals,
crucifixes, and stations of the cross.

Certain actions which people perform habitually when
praying, or certain superstitious actions (as tossing coins
into the fountains of shrines, or always opening church
doors with the right hand), should not be looked upon
as sacramentals. These are not sacramentals, no matter
what "worthy" thoughts or intentions people may have
while praying.

SACRAMENTALS OF SPECIAL USE IN THE HOME. Although
the majority of sacramentals may be used in the Catholic

102

SACRAMENTALS OF THE CHURCH
home, some are more directly concerned with the pro-
motion of family devotion than are others. A Catholic
home should be provided with certain sacramentals such
as a crucifix, holy water, blessed candles, rosary for each
member of the family, blessed palm, and picture of the
Sacred Heart of Jesus. Each member of the family should
be provided with a blessed prayer book, preferably a missal,
for attendance at Mass,

To further devotion in the home, it is fitting to have
a home shrine (this may be a crucifix or even only a
statue of a favorite saint). It must be remembered thtt
sacramentals should be handled and treated with respect.
When a sacramental is worn out or broken, it should be
destroyed in a suitable manner, preferably by burning.

The Sign of the Cross

The sacramental of the Sign of the Cross is both a
symbolic action and an expression of our belief in the
unity of God and the Trinity of Persons. The Sign of the
Cross may be made at any time, It is made by touching
the right hand to the forehead, with the left on the breast,
and saying, a ln the name of the Father . . . /* then moving
the right hand down to the breast and continuing with
the words, "and of the Son . * , , w then OKmng ttie fetad
to the left shoulder, touching it, and crcming orer t the
right shoulder, concluding by saying, **mnd of the Holy
Spirit. Amen***

The Sign of the Crass is also an ifwltilgcficed prayer*

103

CATHOLIC ETIQUETTE

As often as Catholics make the Sign of the Cross, with
the invocation of the Most Holy Trinity, "In the name
of the Father, and of the Son, and of the Holy Spirit.
Amen," they are granted an indulgence of three years.
Whenever they make the holy sign with blessed water
(that is, after dipping the finger tips of the right hand
into holy water), they may gain an indulgence of seven
years (Ap. Brief, July 28, 1863 and March 23, 1866;
S.P. Ap., Feb. 10, 1935 and June 14, 1949).

It is customary to begin each prayer or period of
prayer with the Sign of the Cross and conclude with the
same. The Sign of the Cross is often used during the
liturgy of the Church, during the celebration of the holy
sacrifice of the Mass, the recitation of the divine
office, etc.

Holy Water

Historically, the Church has often made use of things
which are naturally common to men. She has often given
spiritual significance to simple means and adapted them
to uses in her ritual. The Church surrounds the faithful
with spiritual aids and reminders which help her members
to live close to the Church and thus help themselves and
also help the Church in achieving her purpose in their
behalf. It is so with blessed water. Holy water, as it is
commonly called no matter what its purpose, is water
%lessed by the priest with solemn prayer, to beg of God
a blessing on those who use it, and protection from the
powers of darkness."

104

SACRAMENTALS OF THE CHURCH

In the Church there are four kinds of holy water:
1 . Baptismal water, the licit water used in solemn baptism^
is blessed on Holy Saturday. (In private baptism, or
baptism given in an emergency, natural water suffices
for the conferring of the sacrament.) 2. The holy water
of consecration, also known as "Gregorian water," is
blessed by the bishop and used in the ceremony of conse-
crating a new church to sprinkle its walls, the altar, etc.
3. Easter water is that which is blessed on Holy Saturday
and given to the faithful for use in their homes, while the
balance is placed in the baptismal font to be solemnly
blessed with holy oils, 4, Common holy water is water
blessed by the priest for use in holy water fonts at the
doors of churches, etc. This holy water is usually made
available to the faithful in the vestibules of Catholic
churches.

Religious Medals

Religious medals used in the Church are of a wide
variety, but in general they are representations of Mints
or holy places. These are usually owibined with the words
of an indulgenced aspiration or brief prayer, and picture
and text are stamped or cast ia metal, plastic, m wood,
or imprinted on dfotk Medals are tfao used to

rate events in Church history , to recall mysteries of
to honor the Penoas of the Slewed Tri0ity or the Blessed
Mother- Some medals beie the iarignim of

105

CATHOLIC ETIQUETTE

In pious associations or commemorate events in the life
of the wearer.

Medals are blessed and some are indulgenced for
simply wearing them. The short prayers imprinted upon
them usually are indulgenced, e.g., "O Mary, conceived
without sin, pray for us who have recourse to you 57
(Miraculous Medal Indulgence of 300 days; plenary
indulgence once a month on the usual conditions if devoutly
repeated daily S.C. Ind. March 15, 1884; S.P. Ap.
April 15, 1932).

The most common medals used by Catholics are those
of the Blessed Mother under her various titles, the
scapular medal, the medal of St. Benedict, the Miraculous
Medal, the St. Christopher Medal, and medals of the
Blessed Trinity.

Scapulars

As a sacramental, the scapular worn by the laity is
a source of rich graces conferred by the Church. Scapulars
bring the wearers into closer association with the life of
members of religious orders, and the wearers share in the
works of merit and prayers of the religious orders of
men and women. Actually, the scapular is a miniature
replica of the garment which is worn as a part of the
habit of some religious orders. It represents both the yoke
of burden and sacrifice, and the acceptance of an obli-
gation for the sake of Christ.

There are sixteen small scapulars used by Catholics.

106

SACRAMENTALS OF THE CHURCH
Each consists chiefly of two small squares of woolen cloth
joined by two strings, the whole making a circlet so that,
when placed over the head, one square rests on the breast
and the other on the back between the shoulders. On
the squares are symbols, representations or pictures* The
strings or bands need not be of the same color as the
woolen cloth except in the instance of the red scapular.

The most used scapulars among Catholics are; the
White scapular of the Most Blessed Trinity and derived
from the Trinitarians; the Brown scapular of the Car-
melites (in which it is customary to enroll children at
the time of receiving first Holy Communion or confir-
mation); the Red scapular which originated with the
Lazarists; the Black scapular (the scapular of the Seven
Dolors), which is that of the Servites; the Blue scapular
(the scapular of the Immaculate Conception), which is
derived from the Theatines.

Once enrolled in a scapular, it is not necessary to be
enrolled again. Likewise, it is possible simply to put on
and wear a second scapular after one has worn out, with-
out having the second blessed.

The scapular medal may be worn in place of any or
all of the cloth scapulars, providing the medal has been
blessed for each of the scapulars in which one is carolled,
which blessings may be given by a priest having ttie
faculties for giving such blessings. Each scapular medal,
replacing * former OIK: which was lost^ etc, must; be
blessed anew. One must be first enrolled in the scapular,
of course, in order to be able to siibstitiite the cloth scajmlar

107

CATHOLIC ETIQUETTE

by the medal. The scapular medal must have upon one
side a representation of our Lord with His Sacred Heart
and on the opposite side there must be an image of the
Blessed Mother. It may be worn in any suitable and con-
venient way on one's person, and it assures the spiritual
benefits which would derive from wearing the scapular
or scapulars for which it is a substitute. The scapular or
scapular medal should be worn continuously to receive
the spiritual benefits.

Blessings

The power of blessings (which are lesser exorcisms)
is given to priests, and it is the right and the privilege of
the priest to bless. It is not amiss for a Catholic to ask
the priest for his personal blessing. It should not be sought
in public places, but on the occasion of a priest's visit or
upon visiting the priest.

The ritual of the Church provides for many and
diverse blessings which are alike in execution but are
specially directed to a wide number of objects, persons
and places. Blessings are set forth for rosaries, crucifixes,
foods, houses, sick persons, expectant mothers and mothers
after they have given birth to a child, for children, flags,
airs, etc.

It is proper, but often neglected by Catholics, to ask
priests to bless the objects closest to them. Thus children
should be blessed as often as one can conveniently request
the blessing. Likewise, it is fitting for families to have

108

SACRAMENTAJLS OF THE CHURCH

their homes blessed. (This is often done by custom and
a provided ritual blessing on Holy Saturday or during the
Easter season. Houses, however, may be blessed at
any time.)

Catholics should seek (whenever possible) the bless-
ings which the Church grants during the liturgical year,
e.g., the blessing of throats on the feast of St. Blaisc on
February 3rd.

THE BLESSING AFTER CHILDBIRTH. It is the prerogative
and happy advantage of Catholics to be able to receive
blessings on many occasions.

The blessing after childbirth, generally referred to as
the "churching" of women, is an act of thanksgiving after
childbirth. It is not necessary that the mother receive
this blessing. There is no obligation, There is no stigma
attached to childbirth and the reception of this blessing
does not imply any. Hence it is nonsense for anyone to
say that a woman should not enter the church after child-
birth until she has received this blessing,

This blessing after childbirth may be given by any
priest. It consists of the ritual blessing which begins with
the woman kneeling at the church entrance with a lighted
candle, (Sometimes this takes place at the

rail rather than at the entrance, After being sfmiiWcd witfe
holy water. Psalm 22 is recited and the woman is led
to the altar rail where further prayers are said, cmidudmg
with the HesdtBg ia the wottls: "May peace and the
Messing of God Almighty, the Father and the Son

109

CATHOLIC ETIQUETTE

the Holy Spirit, descend upon you and remain forever.
Amen."

This blessing after childbirth should not be confused
with, nor does it follow as a second blessing, the special
blessing that is given to women before being delivered
of a child. The blessing after childbirth is not given when
the child born is illegitimate.

Prayers

The Church grants a variety of indulgences to prayers
which are said either privately or in common with others.
It is good for the person praying to make an intention of
offering the indulgences attached to his prayers whether
he is aware of them specifically or not. (This offering,
or referring, is not necessary to assure receiving the graces,
but their application may be directed by making the in-
tention, e.g., placing all indulgences received at the dis-
position of the Blessed Mother,)

The Church permits to be published officially the
prayers and devotions which it enriches with indulgences,
giving the amount of each indulgence and the date of its
official attachment to the prayer or devotion. This official
publication in the United States is The Raccolta, published
in an authorized edition by Benziger Bros., Inc., New
YorL Revised editions appear from time to time. Included
in the Raccolta is a list of the spiritual benefits to be
gained by making pilgrimages to holy places and to
certain churches and places in Rome.

no

Holy Mass, Devotions
and Pious Practices

Holy Mass, Devotions
and Pious Practices

The Mass

E central and the most essential prayer of Cath-
olics is directed to Jesus in the Blessed Sacrament.
This is chiefly the attendance and participation in
the essential liturgy, the worship of God in the holy
sacrifice of the Mass. While attendance at Mass is pre-
scribed for all the faithful on Sundays and holydays of
obligation, a Catholic should attend Mass as often as
possible. (See The Holy Emeh&rut.}

The proper method of attending Mass is to pray the
prayers of the Mass with the celebrating priest by using
a missal*

This missal is the official prayer book of the Mmm
In it are given the ordinary prayers and the proper praycts
of the feasts of the Church calendar. Translations are
sold by any Catholic book store. All who arc in the state
of grace and have kept the Eucharistic fast should receive
Holy Communion when they attend Mass.

CATHOLIC ETIQUETTE

In attending Mass, there are certain basic rubrics
which the laity should follow. Custom in certain places
may change these, but in general they are the following:

Low MASS. The general rule is to kneel during the Mass
except during the reading of the Gospels. Most American
parishes, however, observe a modification of this rule
which, with certain variances, follows this pattern: Those
attending stand when the celebrant enters the sanctuary
and approaches the altar, and remain standing until the
priest begins the prayers at the foot of the altar. The
congregation stands when the Gospel is read, rising when
the priest turns and walks to the missal stand on the left
of the altar. (If the Gospel is read aloud in English to
those present, it is proper to stand.) The people remain
standing for the Creed, genuflecting during the Creed
when the celebrant does. (If the Creed is not said, the
people kneel when the celebrant turns to them.) The
congregation sits during the Offertory until the Sanctus
bell is sounded three times; then all kneel and remain
kneeling until after those who receive Holy Communion
have returned to their places, and the priest closes the
tabernacle door. All kneel again when the Ite Missa est
is said and receive the blessing, and then stand for the
reading of the Last Gospel. When the priest descends the
altar steps and kneels to say the prayers after Mass, all
kneel and respond to the prayers. The congregation stands
as the priest leaves the altar. No one should leave his
pew until the priest has left the sanctuary.

114

HOLY MASS, DEVOTIONS AND PIOUS PRACTICES
HIGH MASS. Lay participation differs from the low Mass
in this manner: All stand when the celebrant sings the
Gloria, and sit while the priest sits as the choir sings. The
people stand while the priest sings the Collects and sit
while he reads the Epistle. (They sit during the sermon
if there is one.) The people stand while the priest says
the Credo and sit for the remainder of the singing of the
Creed, except during the singing of the words Et inc&rn&tus
est de Spiritu Sancto ex Maria Virgine^ et Homo foetus e$t
when they kneel. They stand when the priest returns to
the altar after the Creed and remain so until he intones
the word Oremus. Then all sit until the priest begins the
introductory prayer of the Preface, when all stand during
the singing of the Preface. The congregation then kneels
until the priest sings the Our Father. In the United States
it is the general custom for the people to stand from the be-
ginning of the Our Father until the priest sings Pax
Domini sit semper wkiscum. The congregation kneels
till the priest closes the tabernacle after Communion, and
stands for the singing of the PostooiiHBuni0n prayer* The
final blessing is received while kneeling. All stand for the
Last Gospel, and remain standing until the celebrant has
left the sanctuary.

SOLEMN MASS. The rubrics are the same for High Mass
except that those attending stand at the singing of the
Gospel by the deacon and when the acolyte faces the con-
gregation to incense them.

115

CATHOLIC ETIQUETTE

In attending Mass, it is courteous to kneel erect. When
entering or leaving a pew, one should not disturb others.
When entering an unoccupied pew, it is best to go in as
far as possible, even though one is expecting to receive
Holy Communion during the Mass.

Holy Hour

Sometimes weekly or at specified times, a Holy Hour
is held in parish churches. This may be requested by the
ordinary for a special intention, such as in reparation, or
for peace, etc., and then it is held in all parishes. The
Holy Hour, when public, is held in church and consists
of exposition and benediction of the Blessed Sacrament,
prayers and meditations on the passion and death of Christ
and His love for us through His Sacred Heart. (Less
frequently a Holy Hour may be held in a public arena or
out of doors, with the same spiritual privileges granted.)

The Holy Hour may be held in private, that is by
visiting a church and spending an hour's time before the
Blessed Sacrament in the tabernacle, or in the home. The
intention should be made, the appropriate prayers said and
proper time be given to meditation when the hour is spent
in private.

116

HOLY MASS, DEVOTIONS AND PIOUS PRACTICES

The Holy Hour has been richly endowed by the
Church.

"The Faithful, who take part for an entire hour in
the public exercise known as the 'Holy Hour/ in any
church, public or semi-public oratory (if they may law-
fully make use of the latter), in order to venerate the
Passion and Death of Jesus Christ, and to worship and
meditate upon the burning love whereby He was led to
institute the Holy Eucharist, may gain a plenary indul-
gence, provided that they atone for their sins in sacramental
confession, receive Holy Communion and pray for the
intentions of the Sovereign Pontiff.

"Those, who being at least contrite, perform this pious
exercise, whether publicly or privately, may gain an in-
dulgence of ten years" (Seer. Mem., Feb. 14, 1815 and
Apr, 6, 1916; S.C. Ind., June 18, 1876j S,P, Ap.,
March 21, 1933).

Forty Hours * Dewtim

This devotion which began in Milan, Italy, in 1534,
and in Rome November 25, 1592, has for its purpose:
reparation, and tbe asking of God for His graces, par-
ticularly through petition to God In the Most Blessed

Originally, the Forty Hours was a omtiiiiioiis adora-
tion. The Bteied Sacrament was exposed on the church

117

CATHOLIC ETIQUETTE

altars for a period of approximately forty hours, and the
faithful prayed in relays day and night. Because of the
difficulty of having adorers for the duration, and because
of other obstacles, the devotion is no longer continuous,
but its ceremonies are held on three successive days as
follows:

The sacred host is exposed on the main altar for a
number of hours. The adoration period begins with a
Mass of exposition, followed by a procession of the Blessed
Sacrament. On the second day the Mass for peace is cele-
brated, and on the third and final day the Mass of
reposition followed again by a procession after which
the people are blessed with the sacred host.

The only Masses that are allowed at the altar on which
the Blessed Sacrament is exposed are those of exposition
and reposition. The Mass for peace is celebrated on the
second day at another altar, and a Mass of requiem is
never allowed during the three-day period. At both the
opening and closing of the adoration, the litany of the
saints is chanted and the procession is held.

By arrangement, the Forty Hours' Adoration (or the
shorter, Thirteen Hours', one-day adoration) is being held
at some church or chapel in the diocese on every day
throughout the year in an uninterrupted cycle. The adora-
tion, as a rule, is held once every year in each parish. Thus,
in addition to the sacrifice of the Mass being celebrated
continuously around the world in an unending cycle, there
is continuous adoration around the world.

When the Blessed Sacrament is exposed during the

118

HOLY MASS, DEVOTIONS AND PIOUS PRACTICES
appointed hours of the day, it is a fruitful time for
Catholics to visit the church either to make brief visits or
to spend an hour and gain the Holy Hour (see above)
indulgence. During the time of Forty Hours' Adoration
the following indulgence may be gained:

"During the course of this exposition, if a visit is made
to the Blessed Sacrament (and one recites five times the
Our Father, Hail Mary, and Glory Be to the Father, and
adds one Our Father, Hail Mary, and Glory Be to the
Father for the intention of the Sovereign Pontiff) there
is granted an indulgence of 15 years plus a plenary in-
dulgence on each of the days of the exposition, provided
that the faithful make their confession and receive Holy
Communion."

Devotion to the Sacred Heart

Devotion to the Sacred Heart of Jesus Christ is
one of adoration of the whole Christ, God and Man,
the Second Person of the Blessed Trinity. It is directed
to the Heart as the center, the very core, of Christ's
humanity, united with His divinity. In adoration we are
grateful for His love and manifold blessings, especially
our redemption through Christ. In particular through this
devotion we make reparation for offenses against the in-
finite goodness of Christ.

The devotion is celebrated by a feast day, First Friday
commeiBonitioii, enthronement ia the home, mad by a
litany and imny prayers.

CATHOLIC ETIQUETTE

FIRST FRiDAYS.This aspect of the devotion to the Sacred
Heart is the reception of Holy Communion on nine con-
secutive first Fridays of nine months. This honoring of
the Sacred Heart is based upon one of the thirteen promises
made by our Lord to St. Margaret Mary Alacoque in the
17th century, in which He declared: "I will grant the
grace of final penitence to those who communicate on the
first Friday of nine consecutive months." This devotion
has been endowed by the Church with the following
benefits:

"The faithful who devoutly assist at the public exer-
cises in honor of the Sacred Heart of Jesus on the First
Friday of the month may gain: A plenary indulgence,
provided that they make their confession, receive Holy
Communion and pray for the intentions of the Sovereign
Pontiff,

"If, however, on the First Friday they recite privately
some prayers in reparation for the injuries offered to the
Sacred Heart of Jesus they may gain: A plenary indul-
gence on the usual conditions; if, however, a public service
is held, this latter indulgence can be gained only by those
who are lawfully prevented from assisting at such service.

"The faithful who recite devout prayers of reparation
on other Fridays of the year may gain: An indulgence of
7 years once each Friday" (S.C. Ind., Sept. 7, 1897; &P.
Ap., June 1, 1934 and May 15, 1949).

I2O

HOLY MASS, DEVOTIONS AND PIOUS PRACTICES
ENTHRONEMENT OF THE SACRED HEART OF JESUS. This
enthronement takes place in the home. It is an acknow-
ledgment of the sovereignty of Jesus over the family,
His presence in the family circle, and consecration to His
adorable Heart. This enthronement is begun with the
solemn installation of an image, statue or picture of the
Sacred Heart in a place of honor, and followed by a pre-
scribed act of consecration of the members of the family.
Accompanying this enthronement, but distinct from it, is
the recommended practice of night adoration which con-
sists of one hour's adoration of the Sacred Heart once a
month, between the hours of 9 p.m. and 6 a.m. by one
or more persons, or by all members of the family.

OTHER DEVOTIONS TO THE SACRED HEART* The month
of June is dedicated to the Sacred Heart* "Those who
perform their devotions privately during such a month
may gain: An indulgence of 7 years once on any day of the
month j a plenary indulgence on the usual conditions, pro-
vided that they perform these devotions daily through-
out the month and are lawfully excused from taking part
in public exercises where the latter are held 3 * (S.C. Ind.,
May 8, 1873 and May 30, 1902; S.P, Ap., March 1,
1933.)

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CATHOLIC ETIQUETTE

Devotion to the Blessed Virgin

Devotion to the Immaculate Heart of the Blessed
Virgin Mary has increased in recent years although it was
first promoted by St. John Eudes in the 17th century.
Following the apparitions of the Blessed Virgin at Fatima
in Portugal, in 1917, the devotion has prompted the dedi-
cation of the world to the Immaculate Heart of Mary
by the Holy Father, and many individual dioceses and
places have made a similar dedication. The Feast is
celebrated on August 22.

The devotion has for its intention the singular honor
of the Blessed Mother, her compassion, and particularly,
through her, reparation and petition to her divine Son. At
Fatima, the Blessed Mother asked particularly for prayers
and penance (acts of mortification and the recitation of
the Rosary). She promised the graces necessary to salvation
to those who on five consecutive first Saturdays of five
months would confess their sins and receive Holy Com-
munion, recite one third (five decades) of the Rosary,
and spend fifteen minutes' meditation on the mysteries
of the Rosary. The devotion recalls the motherhood of
the Blessed Virgin, her purity, her assumption, her reign
as cpieen of heaven, her role as mediatrix of all graces,
and is a special veneration of her human heart as the scat

HOLY MASS, DEVOTIONS AND PIOUS PRACTICES

of her love for her divine Son and the center of the many
virtues and graces which were hers as immaculately con-
ceived "full of grace." It is intended that this devotion
prompt an imitation of our Blessed Mothers manifold
virtues.

This veneration of the Blessed Virgin also gives rise
to devotion to Jesus through Mary, especially by dedi-
cation to her of all prayers and works of merit. Such a
dedication may be made by making the consecration to
Mary as outlined by St. Louis de Montfort

The Rosary

This is a singular form of prayer in honor of the
Blessed Mother of God. It is made up of a series of
prayers recited while following the sequence on a chain
or string of beads. There are two elements in praying the
Rosary vocal prayer and interior meditation.

The Rosary itself consists of fifteen decades of ten
Hail Marys each. The usual form of the beads is a group
of five decades. A pendant of five beads with a crucifix
at the end is joined to a center medal, usually triangular
in shape. To this medal are joined also the ends of a con-
tinuous chain on which are strung fifty beads in groups of
ten, each group being separated by a single^ larger bead*
These four larger beads are placed i>etweea the fiirc dec-
ades. (The total itssary has fifteen decades on a antimon
chain after the center medal It is not accessary that the

123

CATHOLIC ETIQUETTE

separating beads be larger, Often they are of the same
size as the other beads,)

The prayers of the Rosary are: the Sign of the Cross,
the Apostles' Creed said on the crucifix, the Our Father
said on the first bead following the crucifix, three Hail
Marys said on the next three beads, then the Glory Be to
the Father said before the last bead on the pendant, on
which is said the Our Father. Then begins the first
mystery of the Rosary. The Hail Mary is said on each of
the beads of the decade, and each decade is concluded
with a Glory Be to the Father. Then on each succeeding
decade are said one Our Father, ten Hail Marys, and
the concluding Glory Be to the Father.

The Rosary may be said completely with the recitation
of fifteen decades or may be said with the recitation of
only five decades. It may be prayed in private or with
others. It need not be said consecutively, but may be
interrupted or said in parts. Indulgenced rosaries (those
blessed with the Dominican, Crosier or Brigittine indul-
gences) which are wholly (or in major part) destroyed
or sold lose the indulgence. The loaning of one's rosary
to another does not affect the indulgences granted, and
the indulgences are gained by the one reciting the prayers,
fiot by the one to whom the rosary belongs. To gain the
Dominican indulgence, a general meditation on the mys-
teries is necessary, unless the person is unable physically
to make the meditations. Meditation on the mysteries is
IK& required for gaining the other indulgences, but it is
certainly recommended.

124

HOLY MASS, DEVOTIONS AND PIOUS PRACTICES
In praying the Rosary, a meditation should be made
upon one of the mysteries of our faith during the prayers
of a single decade, when each mystery is named before
saying the Our Father of the decade. One should picture
the event and think of the virtues and graces of the occa-
sion, and should also make an intention to practice those
virtues in one's life. (This is a simplified meditation and
other approved forms may be used in thinking of the
mysteries.)

THE MYSTERIES OF THE ROSARY:

The Fh)e Joyful Mysteries:
L The Annunciation

2. The Visitation

3. The Birth of Our Lord

4. The Presentation of Our Lord in the Temple

5. The Finding of Our Lord in the Temple

(When only five decades are prayed, these Joyful Mys-
teries are said on Mondays and Thursdays- and on the
Sundays from the first Sunday of Advent to Septomgpsioaa
Sunday.)

The Ffw Sorrowful Afy/terwi:

1. The Agony of Our Lord in the Garden

2. The Scmirging at the Pillar

3. The Cro wiling with Thorns

4. The Carry tag of the Cross

5. The Cnidfixicwi mud Death of Ow

MS

CATHOLIC ETIQUETTE

(The Sorrowful Mysteries are said on Tuesdays and Fri-
days and on the Sundays from Septuagesima until Easter*)

The Fhe Glorious Mysteries:

1. The Resurrection of Our Lord

2. The Ascension of Our Lord Into Heaven

3. The Descent of the Holy Ghost Upon the
Apostles

4. The Assumption of Our Blessed Mother Into
Heaven

5. The Coronation of Our Blessed Mother in
Heaven

(The Glorious Mysteries art: said on Wednesdays and
Saturdays and on the Sundays from Easter to the first
Sunday of Advent.)

As a prayer, the Rosary has been granted a variety of
indulgences by the Church. L "The faithful, whenever
they recite a third part of the Rosary with devotion, may
gain: An indulgence of 5 years (S*P. Ap. y March 18,
1932). 2. "If they recite a third part of the Rosary in
company with others, whether in public or in private,
they may gain: An indulgence of 10 years, once a day;
a plenary indulgence on the last Sunday of each month,
with the addition of confession, Communion and a visit to
a church or public oratory, if they perform such a recitation
at least three times in any of the preceding weeks. If how-
ever, they recite this together in a family group, besides

HOLY MASS, DEVOTIONS AND PIOUS PRACTICES

the partial indulgence of 10 years, they are granted: A
plenary indulgence twice a month, if they perform this
recitation daily for a month, go to confession, receive Holy
Communion, and visit some chureh or public oratory"
(S.P. Ap., Mar. 18, 1932 and July 26, 1946). 3. "Those
who piously recite a third part of the Rosary in the pres-
ence of the Blessed Sacrament publicly exposed or even
reserved in the tabernacle, as often as they do this, may
gain: A plenary indulgence, on condition of confession and
Communion" (Ap., Brief, Sept. 4, 1927).

OCTOBER, THE MONTH OF THE HOLY ROSARY. During
the month of October, which is dedicated to the Rosary,
there are recited daily and publicly at least five decades of
the Rosary in all parish churches. This should be either
at Mass in the morning or it may be in the evening before
the Blessed Sacrament exposed. Special effort should be
made during this month for family recitation of the
Rosary.

127

CATHOLIC ETIQUETTE

Other Devotions

The Church is most generous In the many devotions
through which she encourages the faithful to envision
their love of God.

Among these are: the Stations of the Cross (medita-
tions on the episodes of the Way of the Cross together
with prayers while pausing before each of the 14 stations
erected according to the prescriptions of the Holy See.)
The sick may also gain an indulgence by meditating upon
a crucifix blessed for this purpose and who recite a prayer
or short ejaculation in memory of the passion of our Lord.
Devotion to the five wounds, the Mother of Sorrows, the
Precious Blood, the Holy Spirit, etc., are other familiar
devotions. Many are directed to the Blessed Virgin Mary
under one of her many titles.

In addition, there are numerous devotions for both
private and common use which are directed to veneration
of the Mints* Through these devotions, we may offer wor-
ship and honor to God and obtain the saints' intercessory
aid. Among these are devotions to 3t, Joseph, the patron
of the universal Church j St. Anne; St. Jude; St Therese,
the Little Flower; St, Anthony; etc. Also, various saints
have been appointed by the Church as the patrons of
special groups, including almost every type of profession
or work, such as St. Luke, the patron of physicians (Oct.
18); or St Isidor, the patron of farmers (Mar. 22).
Special groups of individuals, because of special needs, have

128

HOLY MASS, DEVOTIONS AND PIOUS PRACTICES
particular patrons, like St. Dymphna, the patron of the
mentally ill (May 15); or St. Raphael, the patron of
lovers (Oct. 24).

Daily Private Prayers

The Catholic faith is intended to bring to each of
the faithful an intimate day-in-and-day~out way of living
in close union with God. This is best put into effect through
the daily prayers and brief meditations which are the com-
mon rule for Catholics. Not all of these daily prayers are
required, but may be put into practice, even in the busiest
life, by anyone.

The only required prayers are the daily morning and
evening prayer. The morning prayer should be said upon
arising* The choice of prayer and its length as a devotion
is arbitrary, but the morning prayer should include a
"morning offering*' of all the actions and thoughts of the
coming day, together with acts of faith, hope and contri-
tion. The evening prayer, said before retiring, is also made
up of prayers of one's choice. However, it is recommended
that there be a brief examination of conscience followed
by an act of contrition. Other prayers that may be said
are the Apostles* Creed, acts of fmith, hope and charity, etc*

It is always mDommended that the Rosary, that is,
five decades of it, be mid daily.

There should also be a brief prayer of thanks before
meals and after- It is customary when saying tlie
after meals to include a prayer for the poor souls: ^

CATHOLIC ETIQUETTE

the souls of the faithful departed, through the mercy of
God, rest in peace. Amen. 5? When eating in a public place
it is proper to say grace as at home; the Sign of the Cross
may be made inconspicuously if one is in a crowded place.

It is also recommended that at various times through-
out the day (when doing habitual acts, for example, when
opening a door), one say a brief aspiration.

The prayer of the Angelus may be said at morning,,
noon, and evening,

For those who desire and have the time during the day
to pray more, there are more extensive prayers which co-
incide with the liturgical year. The first of these is the
Little Office of the Blessed Virgin Mary (in English
tramlation^ which may be said daily. The second is the
Divine Office, which also may be said daily, and may be
obtained in the English translation. The latter is the offi-
cial prayer of the liturgy of the Church, the Breviary,
which is prayed every day by priests as an obligation.

130

The Church Calendar

The Church Calendar

calendar of the Church is based upon a luni-
1 solar cycle of computation by which are regulated
JL the feasts of the Church. Thus the feast of Easter
is the first Sunday after the full moon which occurs on or
next after March 21 (the vernal equinox). Easter can
only occur on a date between March 22 and April 25
inclusive. The calendar differs from the civil calendar
in that it begins on the first Sunday of Advent, which
starts with the Sunday nearest to the feast of St. Andrew.
In the Church calendar there is evidence of the con-
tinuance, throughout the year, of the round of worship and
disposition which marks the Catholic response to liturgy.
The beginning of Advent is the preparation for the feast
of the Incarnation of Jesus Christ Christmas, This
season of Advent is one of penance and joy, of preparation
and expectation. Following Advent there is the relatively
short season of Epiphany, then the brief pre-Lenteii days*
Lent itself, from Ash Wednesday until Easter, is a time
of penance in which the Church recognises tlie guilt of
man's sin which made necessary man's rtdbr0pdb% ef-
fected by the suffering and death of the Son of God cm
the cross* Easter is the * c feasf: of faith** and one of J$y for
man's nedamption* The Emstet senaa oonAsnoci

*33

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CATHOLIC ETIQUETTE

the feast of the Ascension (forty days after Easter), and
the feast of the Holy Spirit, Pentecost. The remainder
of the Church calendar consists of the time after Pentecost,
each Sunday being numbered from then until the 24th
and last Sunday. The season after Pentecost is one of hap-
piness and of enlightenment in the faith, of instruction
through the Epistles and Gospels. (The feasts are indicated
on the several liturgical calendars which are available to
the faithful.)

In following the Church calendar, we are aware that
certain feasts are movable, that is, the date upon which
they occur is dependent upon the feast of Easter, These
are the major feasts (Ascension, Pentecost, Corpus Christi,
etc.) which are reckoned from Easter. Besides these mov-
able feasts there are fixed feasts, which remain constant
on the date assigned.

The Church ranks certain festivals as to their impor-
tance. Thus in the missal, feasts are ranked in descending
order doubles of the first class, doubles of the second
class, greater doubles, doubles, and simples.

Because of the mobility of certain feast days, two feasts
may occur on the same calendar date; consequently, the
more important feasts may supplant others in the liturgy.
Ordinary Sundays may be supplanted by any double feast
of the first or second class which falls on the same day*
Sundays of the first class, which no feast may supersede,
are the Sundays of Advent, Lent and Passioutide, Easter
Sunday, Low Sunday, and Pentecost. Sundays of the sec-
ond class, which may be supplanted only by fctKts

*35

THE CHURCH CALENDAR

as doubles of the first class, arc: Septuagesima, Sexagesima
and Quinquagesima.

When using the missal, one should study the prelimi-
nary notes in the front of the hook, to know the feast
being celebrated. The above gives only the sequence and
the rating of feasts.

136

The House of God

i

The House of God

The Church Building

churches in which Catholics worship are all of
one basic form, arising from the center of worship,
the altar, where the presence of Christ in the Most
Blessed Sacrament is reserved. Simply, a church is an edi-
fice or building which is dedicated to divine worship and
intended, principally, for the use of all the faithful. (It
differs from an oratory in that the oratory is a place set
aside for divine worship, sometimes as a part of another
building or institution, but not intended primarily for
public use. A public oratory differs only in the fact that it
was built for the use by a limited group, such as a religious
community, but in which the public is permitted to attend
divine services.)

The bishop alone may give permission for the erection
of churches. After dedication, the church cmincit be used
for purposes such as movies, plays, etc. A comeamted
church enjoys special privileges. Only a church of brick r
stone may be consecrated. Its use as a place of worship
remains always- The consecrated church fa&& twdhre pen

or sculptured crosses of stone which mne anouitedi by tbe

consecrating bishop. One cross is placed on each side of the

CATHOLIC ETIQUETTE

main altar, one on each side of the main entrance, and
four equidistant on each wall. Before or above each cross
a candle is burned on the day of consecration and on the
anniversary day of each year.

As to style of architecture, construction, decoration
and furnishings, there are no fixed rules for the church
building. Only those things which are actually used in
divine worship are governed by requirements. The general
rule would indicate that the church, in style and designa-
tion, should follow the dictates of Christian tradition and
the rules of true art. The Holy Father has made several
recent declarations warning against the use of materials
and innovations in art execution which are untried and
not in keeping with tradition. At the same time, the rec-
ommendation has been made to establish boards of art
and construction which would advise in the matter of
architecture and decoration. In some dioceses a building
commission is established as an advisory group.

In spoking of a "liturgically" correct church, it is
the interior, the altar, its designation, and the general dec-
oration which are referred to, rather than the external
structure of the church.

la general use, the church building is the parish church
of that territory which is defined in canon law as a parish.
The members of that parish are those living within the
defined parish boundaries. Such members are bound by the
regulations and discipline of the Church as an organization,
by the diocesan rules, and by the particular rules established
for the orderly operation of the parish.

140

THE HOUSE OF GOD

The parish is governed by the priest officially assigned
by the bishop. This priest is appointed either as pastor or
administrator. An administrator is the same as a pastor,
except that certain canonical prerogatives define his tenure,
etc. If the parish has a large congregation, there are one
or more assistant priests assigned to serve as curates in
aiding the pastor* These curates may be changed from
time to time at the discretion of the ordinary, but usually
the change is made to give the curate a more varied ex-
perience in parish work,

The church, since it is the place of public worship for
the faithful, should be a familiar building to the members.
They should know the general features of the church and
be able to name its parts.

Beginning just within the outside doors: one enters the
vestibule, an enclosed entry-way. In churches of gothic
style, this area is sometimes referred to as the n^rikex*
The vestibule has a practical purpose, but in the early
churches it was in this area that the catechumens waited
and, because of this fact, the baptistry with the baptismal
font is properly located in a part of the vestibule.

From the vestibule, one or more doors lead into the
nave of the church. Just within these doors^ usually to
either side, are holy water fonts* These arc basins or opoa
vessels in which holy water is plaeed. On entering the
nave of a church, oae should dip the right-baiid fi&gortips
into the holy water and then make the Sign of the Croit*
Men and boys remove their lints cm enteriag the dbwch,
but wcuBea should keep their hetds covered. This litter

CATHOLIC ETIQUETTE

rule is based upon St. Paul's first epistle to the Corinthians
(chapter 11:5).

The nave of the church is divided by a central aisle,
with additional side aisles, depending upon the size of the
church. On either side of this center aisle are the pews
or seats, together with kneeling benches. (In some foreign
countries it is customary to have no fixed pews in churches;
instead they have portable chairs which one may use if
he wishes.)

The Communion rail separates the nave of the church
from the sanctuary. This is a continuous railing which spans
or encloses the sanctuary (the main altar area) and, gener-
al ly ? the area occupied by the side altars (if any) which
are to the right and left of the sanctuary proper. The Com-
munion rail is usually not more than two and a half to three
feet in height. At the center of the Communion rail is a
double gate which is always closed, except when opened
for the passage of the ministers, e.g., at the Asperges,
or for processions, etc. Those wishing to receive Holy
Communion kneel along this rail.

Beyond the Communion rail is the sanctuary, usually
ui aloove-like portion of the church. The front center is
occupied by the main altar of the church. It is within
the sanctuary that the priest celebrates the holy sacrifice
of the Mass and conducts other divine services. Lay persons
db not usually enter the sanctuary, except for special duties,
as an acolyte^ or when ceremonies require their presence,
e.g., at a nuptial Mass,

THE HOUSE OF GOD

The Altar

The altar is a table at which the holy sacrifice of the
Mass is offered. The altar size, its cloths, etc., are governed
by regulations of the Church. The visible parts of the
altar are familiar, but those which are covered are not
too well known to the layman. The top of the altar is
called the mensa^ which has in the center of its surface
a cavity, about a foot square, into which the altar stone is
placed. When the entire altar top is of stone, the entire
mensa itself may be the altar stone.

The altar stone is an oblong piece of stone consecrated
by a bishop. Its top area is large enough to hold the sacred
host and the chalice and ciborium. Its top surface contains
five carved crosses and a cavity on the inside holds relics
of saints. The cavity is sealed with a cemented stone lid.

The mensa is covered with three white cloths, the
topmost reaching to the floor on either side. When the
altar is not being used, it is covered with a heavy coverlet.
In front of the altar, hanging from the front edge of the
mensa, is the frontal or fmtependmm*

On the top, in the center of the altar, either standing
free or built into the structure, is the tabernacle. This is a
closed and securely locked housing, of somewhat boxlikc
proportions, in which the Most Blessed Stormmaai is
reserved- Here is also kept the cH^rmm^ whidfa resembles
a covered chalice, in which cximecfiited boats arc Moral.
Today, the tabernacle is generally made of metal. On the

H3

CATHOLIC ETIQUETTE

liturgically designed altar, the tabernacle is circular or
oblong* If such be the case, the tabernacle is surrounded
with a hanging cloth which is called the conopaeum. (If
the tabernacle is built into the reredos or superstructure
of an altar, there is only a veil hung before the door.) The
hanging and frontal of the tabernacle change in color with
the liturgical colors of the season.

Removable but regular furnishings of the altar are
the three altar cards (one at the center before the taber-
nacle, and one each at the Epistle and Gospel side of the
altar) on which arc printed portions of the ordinary of the
Mass. On either side of the tabernacle stand candlesticks
with candles- (The number of candles used in the liturgy
is governed by the rubrics.) Above the tabernacle hangs
or stands a crucifix which is a required fixture for the
celebration of MESS. Built into the reredos^ and sometimes
a part of the tabernacle, there is either a niche or platform,
called the "throne," on which the monstrance is placed
during exposition of the Blessed Sacrament.

When their: is a free-standing structure built above
the altar, it is a canopy. This canopy, when it is supported
by one or more pillars, is also known as a ciborium. If this
canopy is suspended from the ceiling or extends from the
rear wall of the sanctuary, it is commonly called a balda-
quin (also called bMacchin or tester). When a curtain
hangs behind the altar, it is called a dossal. This curtain
does ix>t hide anything, but is a vestige of historic altars
aad is more decorative than essential.

suspended from the center of the sanctuary

144

THE HOUSE OF GOD

ceiling or from the side wall, or standing in a single upright
standard apart from the altar, there is a sanctuary lamp.
This lamp burns pure oil or beeswax and is lighted con-
tinuously when the Blessed Sacrament is reserved in the
tabernacle.

Against the wall of the sanctuary, as a rule on the
Epistle side of the altar, there are three seats. When these
seats are combined into one bench, it is called a sedilw*
Also at this side of the altar stands a small table, known as
the credence table, on which the cruets holding wine and
water and the lavabo plate are placed. Usually attached
to the sanctuary wall is a small locked cabinet, known as the
ambry, in which the holy oils are kept.

Sacred vessels should not be touched by the laity. These
vessels, used in divine worship, are: chalice, ciborium (and
their covers), paten, monstrance, luna and lunette. The
linens, corporal and pall covering, which are used during
Mass, are not to be handled by the laity until they have
been washed by a cleric,

On both sides or behind the sanctuary is a room or
rooms called the sacristy. One is used for the storage of
vestments and other furnishings. Here the celebrant vests
before approaching the altar. In the other sacristy, the
acolytes (Mass servers) dress in cassock and surplice before
assisting the priest. The servers 1 clothing, candle^ etc
may be stored here.

Either built into the wall, in an mlcwe f or temporarily
erected, arc the confessionals. (See P&mm&) They
no fixed place in the church edifice*

HJ

CATHOLIC ETIQUETTE

The church is a place of great reverence, yet it is not
a forbidding place. Because of the real presence of Christ
in the Blessed Sacrament, the church should be respected,
held in dignified regard, and a place of frequent visits.

Genuflection

On entering a pew one should genuflect, that is, bend
the right knee, touching the floor with it. This is an act
of reverence made in honor of our Lord in the Blessed
Sacrament. When the Blessed Sacrament is on the altar,
but not within the tabernacle, e.g., exposition or reserva-
tion on a side altar as at Holy Thursday, genuflection
should be made on both knees, that is, kneeling down
briefly, at the same time bowing the head slightly,

GENUFLECTION INDULGENCE, (a) "The faithful who pay
the homage of a due genuflection before the Blessed Sac-
rament reserved in the tabernacle, at the same time reciting
the following or similar ejaculation: Jesus, my God, I
adore Thee here present in the Sacrament of Thy Love! '
may gain an indulgence of 300 days, (b) "If they duly
genuflect on both knees before the Blessed Sacrament
solemnly exposed to the adoration of the faithful, reciting
the above-mentioned prayer, or one like it, an indulgence
of 500 days, (c) "If they make some outward sign of
reverence when passing a church or oratory where the
Blessed Sacrament is reserved, an indulgence of 300 days"
(S.P. Ap., Feb. 25, 1933).

146

THE HOUSE OF GOD

The Choir and Church Music

Members of a parish, especially those who have ability
or a talent for music or singing, should feel encouraged
to seek membership in the parish choir. The singers at
high Mass participate in a singular manner in the liturgy,
not only in the aid they give in carrying out the liturgical
office, but also because they at times replace the clergy
in singing the music of the liturgy. Choir singers, because
of their intimate participation in the liturgy and because
of the exalted nature of the "prayer set to music" which
they offer to God, enjoy a special fruit of the Mass in
accord with their co-operation and intention.

It is common practice, due to the lack of male singers
and conditions of training, to make use of mixed choirs of
men and women in many of our Catholic churches* How-
ever, this is only a "condition of necessity," and one which
is permitted by special dispensation. The traditional rule
of the Church excludes women and girls from the choir.
They may sing as members of the congregation. Only malt
singers are permitted to sing in the sanctuary choir. Where
it is feasible, churches should establish choirs of male
voices.

The regulations governing Church music tad the role
of the choir in the liturgy of the Church are set forth in
the Motu Proprh on sacred music. This letter of instruc~
tion was written by Pope St. Piu$ X to instruct in the
importance of music in divine worship and to offer the

CATHOLIC ETIQUETTE

rules which have become the norms for Church music. We
can do no better than to present here excerpts of essential
points from the Motu Proprio pertaining to the choir
and Church music:

"Sacred music, being an integral part of the liturgy,
shares in the general object of this liturgy, namely, the
glory of God and the sanctification and edification of the
faithful, . * .

"Sacred music must, therefore, possess in the highest
degree the qualities which characterize the liturgy, and
in particular holiness and goodness of form, from which
two qualities will spontaneously arise its third quality,
namely, universality. , . . "

THREE KINDS OF SACRED Music. "These qualities are
found most perfectly in Gregorian Chant^ which is there-
fore the proper chant of the Roman Church, the only
chant which she has inherited from the ancient Fathers,
which she has jealously guarded for so many centuries in
the liturgical books, which she directly proposes to the
faithful as her own music, which she prescribes exclusively
for some parts of the liturgy, and which recent studies
have so happily restored to its original integrity, , . *

"The qualities described above are also possessed in
an excelling degree by classical polyphony , especially that
of the Roman school, which reached its greatest perfection
in the sixteenth century under Pierluigi of Palestrina, and
which kter continued to produce excellent musical and
liturgical amptmtiom. . . .

148

THE HOUSE OF GOD

"The Church has always recognized and encouraged
all progress in the arts, and has always admitted to the
services of her functions whatever genius has discovered
of the good and beautiful during the course of ages; pro-
vided, however, there be no infringement of the laws of
liturgy. Hence modern music is also admitted to the
Church since it too furnishes compositions of such ex-
cellence, sobriety, and dignity, that they arc in no way
unworthy of the liturgical functions. . . . Nevertheless,
since modern music arose mainly in response to secular
purposes, greater care must be taken with regard to it, in
order that those compositions in modern style which are
admitted to the Church may contain nothing of a secular
character, be free from echoes of theatrical motifs, and
be not, even in their external form, based on the move-
ment of secular pieces, , . . n

THE ORGAN, "Although the proper music of the Church
is purely vocal, nevertheless the accompaniment of an
organ is allowed. In some special cases, within due limits
and with proper safeguards, other instruments may be
allowed, but never without the special permission of the
ordinary, according to the prescriptions of the C#ar&-
monwle Episcop&rum. . . .

"The use of the pianoforte is forbidden in the Church,
as also that of all the more or less noisy mstnmietit& > s^ch
as drums of any kind, cymbals, bells, and on . . B*udb
are strictly forbidden to play in the church ... A band mtf
be allowed by the ordinary in pimes&kwis outside the dmreh

149

CATHOLIC ETIQUETTE

provided it docs not in any way play secular music. . . . "
Considering the dignity of the liturgy, the solemn and
intimate part that music has in that liturgy, it must be
remembered that: (a) non-Catholics may not chant the
Office In choir, nor be employed as singers of liturgical
music; (b) a non-Catholic organist may only be tem-
porarily employed.

150

8

Catholic Reading
and Education

8

Catholic Reading
and Education

Reading

Catholic Church has always been aware of the
I importance of education, and it has recognized the
JL influence, both good and bad, of reading. The
Church, throughout the ages, since its founding by Christ,
has been a leader in the field of education. This is true
not only because the apostles used the written word to
spread the truth of Christ's teaching. It was also true in
the first centuries of the Church when the first great
schools of the Scriptures were established at Aleacaadria
and Antioch. As the Church grew, there were more mad
more writings poured out by her scholars. This great con-
tinuity of teaching has been retained in the writings of
the Fathers of the Church, both of the Ernst and the West,
Great schools were established later in all the ceatm of
the world. Early orders of mzmk& tatighi at their monas-
teries, fostering learning^ trmnmcribiag the great books, ami
finally opening their doors to iiwtniet the fmkfafml ? who

CATHOLIC ETIQUETTE

have ever been eager to learn more about the teachings of
Christ, that they might put into practice the virtues they
came to know.

While the Church was a leader, a promoter of edu-
cation, and foremost in the arts, it also knew that the
spread of learning would carry with it many dangers, and
that teaching was a responsible undertaking. First of these
dangers was the possibility of error creeping into the true
teaching. There was constant vigilance to maintain the
clear waters of truth.

And with the advent of printing and the greater use
of reading, the dangers increased. There was a growing
necessity for setting up a system of guarantees that would
point out to the faithful those books which, written on
the subjects of faith or morals, could be considered to
contain the true teaching.

This protection was established, not to limit, or fence
in, the learning of Catholics, but to assure them of what
was true. This protection took on gradually a twofold form:
approval of books which contain the truth, and condem-
nation of books which are harmful*

Today this prohibition of books and censorship has
taken on a formal procedure, which is governed by the
law of the Church. We shall consider first the censorship
of books. This censorship carried on by the Church is the
elimination by a competent authority of the Church, ap-
pointed by the bishop of each diocese, to see whether or
not there is anything contrary to faith or morals in the
writing, (Under this law, this censorship extends not only

*54

CATHOLIC READING AND EDUCATION

to books but to all writings for publication, such as maga-
zines, booklets, newspapers, etc,)

As a result of this examination there appear in books
which pass judgment, usually on the first left-hand page,
the word Imprimatur^ which is followed by the name of
a bishop, and the words Nihil obsiat followed by the
name of the examining censor. (Books written by mem-
bers of religious orders also have the words Imprimi potest
followed by the name of the religious superior giving
approval.) This is the guarantee of the book's content
so far as faith and morals arc concerned. It docs not mean
an approval or commendation of the author, the publisher,
the printing, the general contents of the book or of any
other problems not concerning faith and morals which
may be discussed therein.

What books must be admitted to the censorship of the
Church? There are several, which are listed according to
the nature of the subjects: L All editions of the Sacred
Scriptures, whether in part or full, together with all notes
or commentaries written as discussion of or explanation of
the Scripture. 2. All books which deal to any extent with
the Sacred Scriptures, with theology or any phase of It*
Church history, canon law and c0m0ientaries on it, natural
theology, ethics or writings on any phase of religicms w
moral subjects (e.g., books on birth control, sociology,
etc,). 3. All books or booklets cxmtainiag prayers or de-
votions, as well as all books giving guidance or dyiftjetkwa
in moral, ascetical, or mystical life. Tkh includes til
writing on apparitions, visions, etc* 4. All religious cmrcb,

155

CATHOLIC ETIQUETTE

pictures, or paintings, whether or not a prayer is printed
on them.

The law of censorship applies to all lay persons, as
well as to clerics, (Clerics and religious, writing any sub-
ject for publication, must have the permission of their
ordinary or religious superior.) The permission to publish,
which is given after examination, may be obtained either
from the ordinary of the place where the author or artist
resides, or from the ordinary of the place where the article
is published or printed. If permission to publish is refused
in one place (for example, where the author lives), ap-
plication for permission cannot be made to another bishop
unless he is informed of the previous withholding of per-
mission* The permission to publish is generally obtained
by the publisher. The lay person may submit his writing
to the publisher and, after acceptance of the writing, the
publisher will seek the imprimatur. If a lay person wishes
to obtain the imprimatur himself, he writes a letter, en-
closing the script or picture, to the chancery office of
his own diocese,

THE PROHIBITION OF BOOKS, This is the prohibition to
mil Catholics to read a particular book judged to be harm-
ful. It differs from censorship in that prohibition to read a
book is made after the publication of said book. Common
seme forbids the reading of books which bring danger to
one's faith or morals, since no one may put himself in a
position which would cause harm to mind and soul

The Church, in forbidding Catholics to read books

156

CATHOLIC READING AND EDUCATION

judged to be harmful, acts as an interpreter of the natural
law.

Books which are forbidden to Catholics may be pro-
hibited in several ways:

L By being listed on the official Index of Prohibited
Books. This Index lists books by title and author which
have been judged by the Church to contain thoughts, prop-
ositions, or teachings contrary to faith or morals. The
Index is brought up to date and published from time to
time.

2. By being forbidden by general law or by a special
decree of the ordinary, of the Holy Office, or of the pope,

3. By the natural law, which means that all books
are forbidden which oppose faith and morals according
to prudent judgment of other qualified persons or one's
own conscience.

Books which are prohibited may not be read, retained,
sold, translated into another language, or loaned to someone
else, without permission. The ordinary may grant per-
mission for reading of a certain prohibited book for m
grave reason, such as graduate study, refutation, etc. Priests
may not give permission to the laity. Permission to read
books which are downright obscene, and those which trc
forbidden by the natural law, is never given.

Forbidden by general law are books of the following
classifications: L Editions of the original test and of the
ancient Catholic versions of the Sacred Scriptures which
are published by non-Catholics; also txtaslmtlom of the
Sacred Scriptures into any language nude by mm-C

157

CATHOLIC ETIQUETTE

or published by non-Catholics. 2. Books or writings of any
author which defend heresy or schism, by argument, or
which in any manner seek to undermine or overthrow the
basis of religion. 3. Books which systematically and
deliberately attack religion or morals. This includes divine
worship, morality, right living, and especially purity.
4. Books by non-Catholics, whether or not they are
baptized, which concern religion or religious discipline
unless it is certain that no error is contained in them.
Included are newspapers and booklets. 5. Texts of Scrip-
tures, notes or commentaries on Scriptures, which are
published without censorship (those which lack an
imprimatur). 6. Books or pamphlets or writings, telling
of new apparitions, revelations, etc., which have not been
given an imprimatur. 7. Books which attack Catholic
teachings of faith, defend errors condemned by the Holy
See, or attack the hierarchy or the religious life. 8. Books
which teach, promote or detail superstitions, sorcery,
magic, fortune-telling, etc. 9. Books which defend duel-
ling, suicide and divorce, or which maintain the use-
fulness to religious and to society of condemned organiza-
tions. 10. Pornographic literature, books, pamphlets and
pictures, and publications which narrate or show obscene
things for the purpose of arousing passions. 1 1 . Editions
of liturgical books approved by the Holy See, which due
to alterations, etc., do not coincide with the official
editions. (This includes all missals, rituals, etc.) 12. Books
which propagate false indulgences or those indulgences
withdrawn by the Church. 1 3. Printed images of our Lord,

158

CATHOLIC READING AND EDUCATION
the Blessed Virgin Mary, the angels, saints and other ser-
vants of God which are not in keeping with the decrees
of the Church.

The reading of a book forbidden by general decree or
by special decree of the Holy Office is sinful as to the
extent of reading and the nature of the book's content.
It is more seriously sinful if the forbidden book is read
entirely, or if the content is especially bad in prudent
judgment. The penalty of excommunication, especially
reserved to the Holy See, is incurred by (a) the publishers;
(b) those knowingly reading; (c) those who defend or
retain books written by apostates, heretics, schismatics
(in which their errors are defended), or books prohibited
under pain of excommunication (by a given statement of
the penalty when the book is prohibited).

The prohibition of books is not a limitation upon study;
it is a protection. While it is negative, the prohibition of
books has a positive aspect in that it encourages the writing
and publication of good books.

Education

The Church recognizes that the primary aid of true
education is to teach men the purpose of life and to prepare
them for eternal happiness with God. This means that
there must be religious training, and the Church, because
of her divine mission, has the right and obligation to awtre

*S9

CATHOLIC ETIQUETTE

a religious education to all the faithful. The duty of ed-
ucating children rests primarily with the parents who are
responsible for their religious, moral, physical and civil
education as well as providing temporal welfare. The
Church merely directs and aids parents in the fulfillment
of this obligation; it does not supplant them.

Concerning education, Church law declares: "Parents
are bound by a most grave obligation to provide to the
best of their ability for the religious and moral as well as
for the physical and civil education of their children, and
for the temporal well-being" (c. 1113).

"From childhood all the faithful must be so educated
that not only are they taught nothing contrary to faith
and morals, but that religious and moral training takes the
chief place" (c. 1372).

"In every elementary school, religious instruction
adapted to the age of the children must be given" (c.
1373).

"Catholic children must not attend non-Catholic, neu-
tral or mixed schools. ... It is for the bishop of the place
alone to decide, according to the instructions of the- Apos-
tolic See, in what circumstances and with what precautions
attendance at such schools may be tolerated without danger
of perversion to the pupils" (c. 1374).

"The Church has the right to establish schools of
every grade, not only elementary schools, but also high
schools and colleges" (c. 1375),

By direct legislation, the Church in the United States
has prescribed the means that the faithful shall employ

160

CATHOLIC READING AND EDUCATION
in keeping with the broad objectives of the Church in
carrying out the obligation of parents. The Third Plenary
Council of Baltimore, held in 1884, declared: "Near every
church where there is no parochial school one shall be
established within two years after the promulgation of
this Council, and shall be perpetually maintained, unless
the bishop for serious reasons sees fit to allow delay.

"All parents shall be bound to send their children to
a parochial school, unless it is evident that such children
obtain a sufficient Christian education at home, or unless
they attend some other Catholic school, or unless, for
sufficient cause approved by the bishop, with proper cau-
tions and remedies duly applied, they attend aiK>thcr
school. It is left to the ordinary to decide what constitutes
a Catholic school."

In a pastoral letter, prepared by the bishop of the
United States in 1919, the declaration was clearly set forth
again; "The Church in our country is obliged, for the
sake of principle, to maintain a system of education distinct
and separate from other systems. It is supported by the
voluntary contributions of Catholics who, at the same time,
contribute as required by law to the maintenance of public
schools. It engages in the service of education a body of
teachers who consecrate their lives to this high calling;
and it prepares, without expense to the State, a considerable
number of Americans to live worthily as dtlzcm of the
republic.**

The Catholic school system is now eirteasivc mud em-
braces five classes of imtitiiticMis; tjhc parochial or ekrooa-

161

CATHOLIC ETIQUETTE

tary school, the secondary or high school, the normal school
(for the training of teachers), the seminary (for the
training of priests and religious, all of whom are teachers),
and the colleges and universities.

In every diocese there is established a department of
education. It is through this that the regulations govern-
ing Catholic education are set up, not only as regards the
diocese, but in accord with the highest national standards.
In general, entry into the Catholic elementary or grade
school is permitted for the child who is six years of age
or whose sixth birthday occurs before December 1 of the
year the child enters school. Children are advanced ac-
cording to the standards established. As a general rule, each
parish having a parochial school supports and staffs its
own school. Secondary schools (with some exceptions),
colleges and universities are separate from parish affilia-
tion. They are maintained by tuition charges, and staffed
by diocesan appointments or by the religious orders which
established them.

Besides the formal means of Catholic education there
are many ways in which Catholics may inform themselves
of their religion, (See: Confraternity of Christian Doc-
trim; mid Home and School Association under Church
Organizations* The various educational means include cor-
respondence courses (carried on for a prescribed time for
both the instruction of Catholics and of those interested
in learning about the Church), study clubs, discussion
centers, school and parish libraries, books, magazines,
pamphlets, newspapers, radio and television programs.

162

CATHOLIC READING AND EDUCATION

Publications

Every Catholic home should subscribe to a Catholic
newspaper. Most dioceses in the United States have their
own Catholic weeklies, which carry announcements of
the diocese, current Catholic news comment, and news of
the Catholic world. The reasons for having a Catholic
paper in the home are many; it serves to inform Catholics
of recent pronouncements of the Holy See, of diocesan
regulations, as well as instructing Catholics in the inter-
pretation of the news in keeping with Catholic truth. Also
the newspaper is a useful index to Catholic thinking on
important world and local affairs, besides being a ready
source of Catholic information for the home.

There are many Catholic magazines, both weekly and
monthly, which are instructive and supply the home with
wholesome reading. These magazines vary from the com-
mentator type of weekly to the digest form. Many parishes
have bulletins, carrying a religious message, along with
the parish announcements of the week. Parish members
should become accustomed to taking home and using these
parish bulletins, so they may know the hours of Masses,
the dates and times of parish functionSj etc. Catholics be-
come more aware of the parish as a unit 01 Catholic life
when they participate in its spiritual and social life*

Another aspect of Catholic living, which hm social
as well as instructional importance, is the use of Catholic
Christmas cards* In times past there have been many axn~

163

CATHOLIC ETIQUETTE

mcrcial forms of Christmas cards which ignored the all-
important fact that Christmas is the celebration of the
Incarnation of our Lord and Savior, Jesus Christ, In recog-
nition of this, Catholics, if they send out Christmas cards,
should be concerned to send only those cards which recall
and portray the essential truth of the feast. Movements
as those aimed at "putting Christ back into Christmas" can
only succeed if Catholics follow through on the use of
suitable cards.

The Catholic has rich sources of instruction and in-
formation in libraries, study clubs, book clubs, etc. Since
membership in the mystical body of Christ is its very
purpose, the life of the Catholic should be directed to be-
coming closely united with Christ through understanding.
Because of this, we recommend that as a minimum the
Catholic home have the following aids to the instruction
of all its members:

1. An approved Catholic version of the Bible.

2. Missals or prayer books for the several members of
the family.

3. A source book explaining the essential truths of the
Catholic faith.

4% A Catholic newspaper,

5. One or more Catholic magazines.

6. A weekly parish bulletin (if available).

7. A book or books of inspiration, such as the "Imita-
tion of Christ," "Bread of Life," "Lives of the
Saints," etc.

8* Where there are children, Catholic juvenile books.

164

CATHOLIC READING AND EDUCATION

The Parish Library

There are libraries established in many parishes for
use by their members. These libraries not only provide
instructive reading for the Catholic home, they also arc
a source of basic knowledge which will help in making
converts. The library may be housed in the school build-
ing, or in a parish hall or in the basement. It does not
supplant the public library, but the parish library is a means
of giving additional reading which public libraries often
do not supply. The parish library may provide books of
general interest as well as inspirational and spiritual read-
ing j it may loan books free of charge or at a small rental
fee.

Catholic Organizations

Catholic Organizations

In General

BELONGING to the Catholic Church not only means
a well-rounded participation in the divine worship
of God but also in the social life of her members.
For this reason there are within the Church a number
of organizations in which the laity may participate to
strengthen their spiritual lives and better their lives as
social beings, particularly in carrying out Catholic Action.
There is not a Catholic, be he youth, home-maker,
professional, worker or farmer, who cannot find an organi-
zation to which he may belong. The person seeking to
join one or more of such societies will find rascoafeership
available either on the parish or national level. If a group
is organized in the parish, one may seek membership
through the parish priest or one of the parish members*
If a group be a professional 0r trmde organization, one
may seek membership through the national office, a local
associate member, or through the parish priest.

CATHOLIC ETIQUETTE
Church organizations arc broadly divided as follows:

Spiritual Groups:

Third orders (Franciscan, Dominican, etc.)
Confraternities (some Archconfraternities)
Holy Name Society
Confraternity of Christian Mothers
Confraternity of the Blessed Sacrament
Confraternity of Christian Doctrine

Spiritual Youth Groups:

The Sodality of the Blessed Virgin Mary
Catholic Youth Movement
National Council of Catholic Youth
Legion of Mary (also adult)

Special Groups:
Opus Dei

Young Christian Workers
Young Christian Students
Young Christian Farmers
Christ Child Society
Apostolate of the Suffering
(Some of the above may have social aspects.)

Youth Groups:

Catholic Boy Scouts
Catholic Girl Scouts

Catholic Central Verein of America, Youth
Movement

170

CATHOLIC ORGANIZATIONS

Junior Catholic Daughters of America

Junior Daughters of Isabella

Newman Club

National Federation of Catholic College Students

Pax Romana

Catholic Students' Mission Crusade

Legion of Mary

For graduates of high school or college*.
National Catholic Alumni Federation
International Federation of Catholic Alumnae

Adult Groups:

National Council of Catholic Men

National Council of Catholic Women

National Catholic Conference on Family Life

Daughters of Isabella

Catholic Daughters of America

Christ Child Society

Rosary Society

Altar Society

Home and School Association

Retreat League Movement

Ushers' Society

The Choir

Professional tmd

Catfaolk Philosophical Society
Catholic Historical Society

171

CATHOLIC ETIQUETTE

National Council of Catholic Nurses
The Catholic Press Association
Society of St. Vincent de Paul
Catholic Laymen's Association
Catholic Committee of the South
Christopher Movement
Narberth Movement
Catholic Lay Apostle Guild
Catholic Interracial Movement
National Catholic Rural Life Movement
Catholic Theater Conference
Catholic Actors* Guild of America
Association of Catholic Trade Unionists
Catholic War Veterans
Apostleship of the Sea
Serra Clubs

Fraternal Groups:

Knights of Columbus

Catholic Order of Foresters

Catholic Central Verein

Catholic Fraternities and Sororities

Alpha Delta Gamma; Kappa Gamma Pi;
Phi Kappa; Sigma Beta Kappa; Thcta Kappa
Phi; Theta Phi Alma.

This list is by no means exhaustive of the many dif-
ferent societies and associations which are open to Cath-
slics. Some of the Church organizations are more closely
illied with Catholic Action than others for example,

CATHOLIC ORGANIZATIONS

the departments of the National Catholic Welfare Con-
ference, organized by direction of the bishops of the
United States. In some dioceses, emphasis is placed on
societies to meet a particular need.

Membership in Church organizations, be they parish
or national, means that one's participation should be in
keeping with the objectives of the group. On an indi-
vidual basis, an effort should be made to be active. This
requires attendance at meetings, co-operative work with
the officers, acceptance of office and committee ap-
pointments, regular payment of dues when required^ and
aid in recruiting new members.

Confraternities

A confraternity of the Church is an association of
the faithful, erected by Church authority. Its objectives
are works of piety or charity, the increase of public
worship, and the increase of spirituality in the lives of
members and the Church, (It differs from other pious
associations in that it demands a formal decree of ercctkm
while others require only the approval of the ordinary of
the diocese.)

An archconfratemity is a grouping of like confra-
ternities, granted certain indulgences and privileges fey
the Church,

In the following we give a brief description ol the
work and objectives of some of the more notable Church
groups.

CATHOLIC ETIQUETTE

The Holy Name Society

The Holy Name Society is an archconfraternlty with
its purpose directed to the spiritual well-being of Catholic
men living in the world, It has for particular objectives;
the honor of the Most Holy Name of Jesus, the curbing
of cursing and swearing and sinful speech, the increase
of reception of Holy Communion (at least monthly, but
more frequently, if possible) and the increase of charity
in family living.

In some particular places, the society may have other
objectives, such as the promotion of retreats, family Holy
Communion, youth programs, study clubs, lecture bureaus,
etc.

The Holy Name Society has been granted a great
number of spiritual favors. Masses are offered for deceased
members. A plenary indulgence is granted to a new mem-
ber on the day of his admission, and other indulgences are
granted for wearing the emblem, marching in processions,
etc*

The Society is canonically erected in the individual
parishes 5 it has minimum dues and meets usually at a
broJdmst meeting once a month. In some dioceses, the
parish societies are united into a diocesan union for greater
$ervice and effective action.

174

CATHOLIC ORGANIZATIONS

Confraternity of Christian Doctrine

Impetus to this great work of instruction was given by
St. Pius X, who proclaimed its objective in his encyc!ical 3
Acerbo Nimis y issued in 1905. In the direct promotion of
the teaching of the principles and truths of Christian
doctrine, he declared: "In each parish the Confraternity
of Christian Doctrine is to be canonically instituted,"

The objective of this confraternity is to spread the
knowledge and practice of the faith by the following
means:

"Religious training of Catholic elementary school
children not attending Catholic schools, by instruction
classes during the school year and in vacation schools;
religious instruction of Catholic youth of high school age
not attending Catholic schools,, in study clubs and by other
methods; in religious discussion clubs for adult groups;
religious education of children by parents in the home,
and instruction of non-Catholics in the teachings and prac-
tices of the Catholic faith."

The members of the Confraternity are lay perwras,
and their success in attaining objectives is marked by the
quality and the number of the moaafeership* There are both
personal and spiritual rewards for raembcrB who mrc en-
rolled tinder the following divisions: ^Teachers who
priests and sisters in catechetical work, etjpecimlly in re-
ligious vacation schools and in instruction classes j fishers
(home visitors) > who make systowitic surreys of pariah,

175

CATHOLIC ETIQUETTE

encourage children to attend instruction classes and adults
to join discussion clubs, and promote subscription to the
diocesan paper j helpers, who provide facilities for classes
and clubs, transport teachers and pupils, assist with prepa-
ration of material for religious vacation schools and in-
struction classes; discussion club leaders who conduct or
attend religious discussion clubs for adults and secular high
school students; parent-educators who co-operate with
Parent-Educator programs of the Confraternity; and
apostles of good will who assist in the program for non-
Catholics."

In most dioceses, any apostolic-minded layman who
wishes to spread the kingdom of God and increase his own
knowledge may join a training program of the Confrater-
nity, The Confraternity's membership is not limited to
teachers, but is open to everyone of high-school education
and over.

The purpose of discussion clubs (small, informal
groups, eight to twelve persons) is to increase the religious
knowledge of the members and to train leaders not only in
the field of education but also in youth-guidance and other
aspects of Catholic Action.

The program of the Confraternity of Christian Doc-
trine is one of the highest-developed in the field of Catho-
lic Action. It is under the supervision of the chairman
of the Episcopal Committee of the Confraternity of
Christian Doctrine* In each diocese there is a priest ap-
pointed by the ordinary as the spiritual director of the
Confraternity. Information may be obtained from him,

176

CATHOLIC ORGANIZATIONS

from the pastor of the parish or directly from the Center
of Confraternity Publications, 508 Marshall^ Paterson 3,
New Jersey.

Secular Institutions

These are groups particularly dedicated to personal
spiritual perfection. They were established by Pope Pius
XII, providing for groups of men and women who live
and work in the world but wish to live a consecrated life
approaching the religious life, As such, as long as they
conform to the established rules, they enjoy recognition
in canon law.

A group which is gradually growing in the United
States, is known as Opus D^i, or the Sacerdotal Society of
the Holy Cross and the Work of God, Its members are of
both sexes, of all walks of life, who consecrate their lives
to God through the taking of private vows of poverty,
chastity, and obedience. These vows are to be kept aocord-
ing to their state of life, whether married or not, in keeping
with their position. Thus, chastity for the married it the
chastity which characterizes the marriage in Christ as it
would be practiced ideally, yet it docs IK* deny marital
relations* Poverty is not total denial, but one of a perfection
of almsgiving. The specific purpose is the scnctificttioii
of the members^ the spread of the kingdom 0f God among
their contacts in profi^sioiial mud private life* The gen-
eral objectives are the perfection of all dbaaes of sudkty
and private work of the aportolate in

77

CATHOLIC ETIQUETTE

National Catholic Welfare Conference

The National Catholic Welfare Conference (abbre-
viated N.C.W.C.) is a central agency for organizing and
co-ordinating the efforts of Catholics in the United States
for social work and the national activities of Catholics.
It was originally established in September, 1919, under
the title of "National Catholic War Council," and as such
was one of the seven welfare agencies recognized by the
United States government during the first World War.
Its title was changed to National Catholic Welfare Con-
ference in 1 922,

The N.C.W.C. is an organization of the Catholic hier-
archy of the United States, founded upon the intentions as
set forth in the papal brief, Communes, issued by His
Holiness, Pope Benedict XV in April, 1919, and those
later declared in a letter of Pope Pius XI in August, 1927.
As an association of Catholic bishops it is voluntary, and
as such it is primarily an advisory body, having no juris-
dictional powers. As an advisory group, it proposes recom-
mendations through its various departments while main-
taining its headquarters as a service center.

The purpose of the National Catholic Welfare Con-
ference is to unite, co-ordinate, and nationally organize
the efforts of all Catholic faithful of the United States
in the fields of education, the press, immigration, social
action, legislation, youth, and organizations of the laity.
The Conference functions through the immediate leader-

178

CATHOLIC ORGANIZATIONS
ship of an administrative board. This board is made up of
ten archbishops and bishops elected at the annual meeting
of the hierarchy (usually held each year in Washington,
D.C,, during November), All cardinals of the United
States are ex officio members of the board. Each elected
member of the administrative board is given specific duties
as head of one of the departments: the chairman of the
board is head of the executive department j one bishop
becomes treasurer and another secretary; the other seven
head the departments of: education, the press, immigration,
social action, legal, youth, and lay organizations. Each of
the heads of departments has final responsibility for actions
of his department, while all official actions of the Con-
ference are dependent upon the joint approval of the
administrative board.

Besides these eight departments, the Conference,
under the administrative beard, operates through the
Catholic Relief Services N.CW.C, the National Catho-
lic Community Service and, at present, fourteen special
episcopal ccwnainittees. These conamittees ane:

American Board of Catholic Missions
Committee on the Propagation of the Faith
Committee on the Confraternity of Christian Baettiiie
Governing Committee for Catholic Relief Semees
Committee to Complete the Shrine of the Immaculate

Conception

Ccminittee for Polish Relief
Committee for the Spani$lpealdbg
Welfare and ReEef Committee

179

CATHOLIC ETIQUETTE
Committee for the Montczuma Seminary
Committee on Motion Pictures
Committee on the National Organization for Decent

Literature
Pontifical Committee for the North American College

in Rome

Special Committee to Promote the Pope's Peace Plan
Committee for Catholic Migrants

In each diocese, organizations, by permission of and
authorized by the ordinary of the diocese, may affiliate
with the National Catholic Welfare Conference, and as
such arc serviced by the Conference. However, these so
affiliated remain subject to the direction of the bishop of
the diocese.

It is the purpose of each department of the Conference
to be of special service within the limits of its function.
Thus, for example, the press department provides the
Catholic press, radio and television in the United States
and other countries with news, editorial, feature and picture
services, all of which services are released under the ab-
breviated designation: NC.

While all departments, committees, and services of the
National Catholic Welfare Conference are directly or in-
directly of concern to the laity, the following, briefly
indicated here, perhaps touch them in greater numbers.
(More detailed information may be obtained from the
headquarters of the Conference; 1312 Massachusetts Ave.,
N.W., Washington, 5, D.C)

180

CATHOLIC ORGANIZATIONS

1. The N.C.C.Y. i.e., National Council of Catholic
Youth is the general organization under the Youth Depart-
ment which promotes diocesan, collegiate and national
youth organizations. It functions in the diocese under the
appointed diocesan youth director. Its purpose in general
is: to consolidate all Catholic youth groups under the direc-
tion of the hierarchy 5 to gather- information on youth
activities and problems j to help Catholic youth groups
with problems of national importance} to train Catholic
youth leaders j and to represent such youth groups both
in the United States and internationally.

2. The N.C.C.M., i.e., National Council of CatJbolk
Men is made up of affiliated lay organizations of Catholic
men, whether these be spiritual, fraternal or social groups,
Chiefly, its purposes are: to federate all groups of Catholic
men in a common agency; to serve as an information tad
service link between the N.C.W.C and such groups; to
bring central information to such groups; to promote co-
operation in activities for the welfare of the Church; to
aid such groups to function more effectively in their
particular localities; to co-operate m pitOTKteig the aims
of all approved movements in the interest of the Church
and society in general; to participate in national and inter*
national movements involving moral questions; to briny
about a better appreciation of Catholic principles tnd idbils
in the educational, social and civic life of the

3. The N.C.CW,, Le., National Council
Women is a feieraticm of Catbolk women's OTgaa

of the United States. It fuBCtk^s thunigfe t nwribar of

iSi

CATHOLIC ETIQUETTE

national committees which are program committees on the
diocesan or parish levels. These interests extend to Catholic
charities; civil defense; the Confraternity of Christian
Doctrine; family and parent education} home and school
associations; immigration; international relations; Inter-
American relations; legislation; libraries; literature; or-
ganization and development; rural life; social action;
spiritual development; study clubs; war relief and youth.
It has international affiliations with the World Union of
Catholic Women's Organizations and the Inter-American
Social Action Confederation.

4. The N.C.CN., i.e., National Council of Catholic
Nurses was organized under the direction of the depart-
ment of lay organizations of the N.C.W.C. It is affiliated
with the Conference on the diocesan level. Its professional
activities are directed by the Bureau of Health and Hos-
pitals, N.C.W.C

5. The Catholic Family Life Movement was organ-
ized under the Social Action department of the N.CW.C.
as a unit called the "Family Life Bureau." Its purpose is
the promotion of the welfare of the family, to encourage
by every means possible the building of wholesome and
successful homes. It functions in the diocese under the
appointed Diocesan Family Life Director. Its purpose is
practical and spiritual, natural and supernatural* In scope,
it embraces the work of instruction before marriage and
of cmimelmg after marriage. (The emphasis in many dio-
ceses 00 the Cana Conference movement has been ab-
sorbed in the Family Life Movement.)

CATHOLIC ORGANIZATIONS

The Family Life Movement has a diversified program
directed to the apostolate of the family. Broadly, it intends
the renewal of family consciousness in keeping with the
teachings of the encyclical of Pope Pius XI on "Christian
Marriage." The apostolate of the family has varied ac-
tivities but they may be grouped under these four heads:
L The encouragement of religious family practices. 2. The
dissemination of correct ideas and ideals regarding mar-
riage and family. 3, The promotion of inspirational
activities in the family field. 4. The urging of the cor-
rection of economic and moral evils harmful to family life.

Under each of these, a great number of special activi-
ties is promoted for the advance of the family, not only
as the basic social unit but as the spiritual center of the
lives of Catholics. Those persons contemplating marriage
or interested in making their marriage a spiritual success
should follow the program established in their diocese
under the Family Life Director.

Other Organizations and Societies

THE SOCIETY OF ST. VINCENT DE PAUU This is a pious
association of men. It is independent of Church authority
regarding its existence, constitution, statutes, orgimizatloii^
activity and internal government.

The work of the society is primarily that of social
charity, but this is based upon a spiritual program for the
individual member.

CATHOLIC ETIQUETTE

The society was founded by Frederick Ozanam in
France, in 1833. St. Vincent de Paul, the apostle of char-
ity, was chosen as its patron. Active membership is limited
to practical Catholic men over 18 years of age. Each
member must attend at least three weekly meetings of the
Conference (a unit of the society) each month, and make
a weekly visit to the poor family or families assigned to
him. This visit is usually made by two men working to-
gether. Honorary membership may be held by men who
do not actively take part in the works of the society but
contribute a fixed sum of money each year.

The purposes of the society are chiefly the corporal
and spiritual works of mercy, including spiritual and ma-
terial comfort for inmates of hospitals and institutions,
care of poor and neglected children, religious instruction
of public school children, arranging vacations in the
country for the underprivileged, purchase of school books
for poor children who attend parochial schools, provid-
ing Christian burial for the poor and friendless, supply-
ing food and shelter for homeless transients, giving legal
tdvice to the poor, and conducting homos for the aged.

The Conference, a unit of the St, Vincent de Paul
Society, is based upon parish lines. In places where there
are three or more conferences, a particular Council is
formed (which is t representative group) and it co-
ordinates the activities of til conferences.

THE NATIONAL CATHOLIC RURAL LIFE MOVEMENT,
Membership in this movement is not limited to farmers

184

CATHOLIC ORGANIZATIONS

or those living in the country. Any interested Catholic
may join.

Founded in 1922, this movement has for its purpose
the strengthening of Catholicism in rural areas and pro-
moting the welfare of rural populations. It seeks to care
for underprivileged Catholics who live on farms, to help
Catholics retain their farm lands, to settle Catholics who
wish to live on the land, and to spread Catholic Action
to non-Catholics living in rural areas. It is active in pro-
moting agriculture, homestead living, subsistence acreage,
the development of strong family life upon the land, soil
reforms, conservation measures, and the co-operative move-
ment. Its patron is St. Isidore, the patron of farmers.
In many dioceses the movement operates under a priest-
director, appointed by the diocese.

THE ASSOCIATION OF CATHOLIC TRADE UNIONISTS,
Known familiarly as ACTU, this group was founded in
1937 by laymen in New York. It aims to spread the
knowledge and practice of Christian principles ift indus-
trial and business life. It is based on the principles of labor
as outlined in the papal social encyclicals. Stress is placed
upon the application of these principles to effect o-0jper-
ation between labor and management- ACTU also pro-
motes the extoa^icm of trade iiaioatsm, fafcn ediictitiaml
programs for labor rae% ooadiiets study |pxmp mud pro-
vides legal aid for workers. The tsicciaticwi is ttpnsMxtocA
in industrial coiDm in nine State* In the United States.

CATHOLIC ETIQUETTE

THE SERRA CLUBS. These are luncheon clubs made up of
Catholic professional and business men, who hear a lecture
at each weekly club meeting. The aim of the groups is to
foster vocations to the Catholic priesthood and to support

seminaries.

THE KNIGHTS OF COLUMBUS, The Knights of Columbus
form a fraternal benefit society which is chartered by the
State of Connecticut, Membership is for Catholic men,
cleric and lay. The purpose of the society is to give finan-
cial aid to its members and their beneficiaries, to aid sick
and disabled members, to promote social and intellectual
pursuits among members, and promote and conduct educa-
tional, charitable, religious, social and relief work. The
society seeks to foster the religious life of the members
under the bonds of unity, fraternity, charity and patriotism.
It works for youth guidance, scholarships, education for
conversion through the press, study clubs, retreats, religious
lectures, public Good Friday observance, Catholic charity
drives, the Legion of Decency, the Organization for De-
cent Literature, and the Catholic Press. In America, the
Knights have been active in establishing programs against
subversive activities and in support of the foundations of
true democracy.

CATHOLIC ACTIVITIES m GENERAL, The Catholic Church
necognizes that man is a social being and she contributes
to unite all of the faithful in spiritual and soda! activities.
This provides not only for the mteraificatiofi of the social

1 86

CATHOLIC ORGANIZATIONS

life in an atmosphere of true religion, but gives to every*
one the opportunity individually to carry out the mandate
of Christ to bring the gospel to everyone. The Church
leaves to the individual the expression of his finest capa-
bilities and his highest goals. It encourages each one to
perfect himself, and to achieve the betterment of all
society, that each may enjoy the personal fulfillment
which God intended in his creation.

IS?

Miscellany

Symbols

WHILE we have covered the general aspects of
Catholic living, there are added areas which,
though common to many, are of special interest.

The Church has been traditionally interested in art
and the expression of profound Catholic truths in a simple
way, One of the first instances of this was the development
of the use of symbols in the Church. Symbols are objects
or designs, actual or imagined, which both hide and make
apparent truths. Originally, Church symbols were used
only to convey to the early Christian truths which they
could not outwardly portray. Outward expression would
bring ridicule of the truths and possible death to them-
selves. Later, the symbols were continued as simple
and direct ways of presenting Christian truths. These con-
tinue in the Church to the present day; they are decorative
and instructive presentations of truths, and rich in meaning.

The symbols of the Church are concerned with a wide
variety of truths. Symbols use objects of nature (e.g.,
vine, flowers, animals, etc.), words or initial letters (e.g.,
the fajmiliar Chi-Rho), objects familiar to the ritual of

188

MISCELLANY

the Church (e.g., the sea shell as a symbol of baptism
since it was first used to pour the water; also the use of
fire, candles, etc.), and any combination of these (e.g., the
fish symbol which is a natural object, and also the Greek
letters for the word fish, the initials of the Greek words
for "Jesus Christ, Son of God, Savior").

While the Church recognizes symbols as aids in
teaching, she insists that they be proper, executed with
reverence, and bring no departure from the essential truths
of faith.

Symbols commonly used and frequently seen in Catho-
lic churches are the shell and dish for baptism, the flaming
sword for confirmation, the double lamps or rings for
matrimony, the wheat and grapes for the Holy Eucharist,
the chalice and stole for holy orders, the keys for penance,
a vial of oil for extreme unction. (There are many other
variations in the symbolic representation of the seven
sacraments.)

Besides the truths of religion, symbols represent per-
sons, as Christ, the Blessed Virgin Mary, or the saints.
The Church herself is often portrayed in the symbol of
a ship.

It is not proper to design or display symbols in a man-
ner that would bring ridicule upon what they represent.

CATHOLIC ETIQUETTE

Relics

Relics arc portions of the bodies of saints, personal
items, or something connected with the life of the saint.
Relics are venerated, not because of the items themselves
but because of the saint's body being a temple of the Holy
Spirit. Veneration is directed to the saint represented to
seek his intercession.

Relics are classified according to their source and are
ranked accordingly. Thus a portion of a saints body, as
a bit of bone, etc., would be a relic of the first class.
An object closely associated with the saint, as a part of
his clothing, habit, etc., would be of the second class. Other
relics would be bits of ground from the grave or things
less closely associated with the saint. Some also classify as
relics various objects which have been touched to the dead
body of a saint or to the tomb, etc. The genuineness of
first and second class relics should be authenticated by
document. It is doubtful whether documents could be ob-
tained that would wholly authenticate other types of relics.

The cult of relics is quite legitimate. However, relics
may not be exposed for public veneration without approval
of the local ordinary. Relics should be kept in some con-
tainer which encloses them completely. This is known as
a reliquary* A first class relic, if it is a notable portion of
the saint's body, should not be kept in a private home.

It is forbidden to buy or sell relics, for it is an act of
simony. The making of false relics, and the selling or dis-

190

MISCELLANY

tributing of them is punishable by excommunication. It is
forbidden by the Council of Trent for any of the faithful
to say that veneration may not be given to relics,

The Christmas Crib

A representation of the stable of Bethlehem with
statues of the Christ Child, the Blessed Mother, and St.
Joseph, has become a familiar part of Christmas decora-
tions in Catholic churches and homes. It is a means of
giving evidence of the truth of the Incarnation.

The commendable practice of setting up Christmas
cribs, which dates back to the thirteenth century, is be-
coming a mark of devotion in the Catholic home during
the Christmas season. These representations should be
characterized by dignity, if not true artistic excellence.

Catholic Reverence and Courtesy

The faithful, recognizing the divine presence of
Christ in the Blessed Sacrament, seek to offer reverence
by their conduct in the church. It is thus that Catholics
passing a church which they know as a place of Catholic
worship, tip their hats, bow their heads, or make the Sign
of the Cross. When doing so, some brief aspiration may
be said in honor of the Blessed Sacrament* In respect and
reverence, within the church one should no* talk unless
necessary. This will avoid disturbing others it their
prayers.

CATHOLIC ETIQUETTE

This same reverence shown toward the Blessed Sac-
rament is due also to the bishops, priests and others who
serve Christ more intimately (See Terms of Address).
This regard is one given to all members of the clergy.

1 . The Holy Father is held in highest esteem. He is
spoken of as His Holiness, the Bishop of Rome, the Holy
Father, the Sovereign Pontiff, the Vicar of Christ. In this
connection it may be well to note that visitors to Rome,
who wish to be in an audience with the Holy Father,
should consult their parish priest before embarking, so
that he may procure the necessary commendation and the
required instructions for the proper attire, etc. This is
done in recognition of the busy schedule of the Sovereign
Pontiff, and also because formality demands the consider-
ation given in making a court appearance.

2. All who meet a bishop, be he cardinal or archbishop,
may kiss the episcopal ring (worn on the right hand). The
proper practice is as follows: when meeting the ordinary
(the bishop of the diocese but not auxiliary or coadjutor
bishop) within one's own diocese, one genuflects, touching
the lejt knee to the ground while kissing the episcopal
ring.

While the left-knee genuflection is by custom and by
formal acceptance the proper manner for this salutation,
it is practical for one to touch the right knee to the floor,
lest one feel awkward and ui>easy because of being off
balance. The reason for the use of 4he left knee in making
the act of obeisance is that the right is used in genuflection
before our Lord in the Blessed Sacrament,

192

MISCELLANY

When meeting outside one's diocese, or within one's
diocese, a bishop other than one's own ordinary, one merely
bows and kisses the ring. It is thus an act of reverence to
Christ whom the bishop serves and an act showing one's
filial obedience to the bishop. The following indulgences
are granted:

a) "The faithful who devoutly kiss the ring of the
Sovereign Pontiff are granted: An indulgence of 300 days.

b) "Of a cardinal: An indulgence of 100 days.

c) "Of a patriarch, archbishop, bishop, or prefect
apostolic: An indulgence of 50 days." (S.P. Ap., Dec. 29,
1934 and Nov. 21, 1945)

3. Catholics who meet a priest on the street should tip
their hats. This they do, not to the person, but to the Son of
God whom the priest serves.

A Catholic should speak with regard of all priests,
religious, and clerics, also of all nuns and sisters, lest they
detract from the office of the person. It is gravely sinful
to strike, physically, the person of a priest, sister, or bishop.
(This is "sinful striking" out of anger, malice, etc., and
is under censure of excommunication reserved to the or-
dinary. Such an offense against a bishop is under the same
penalty, but reserved to Rome. This censure, however, does
not include the just criticism of priests or others, if their
actions are in serious error.)

CATHOLIC ETIQUETTE

The Catholic Funeral

The term "ecclesiastical burial" includes the transfer
of the body of a deceased member of the faithful from
the house (or funeral parlor) to the church, the cere-
monies in the church, and interment in blessed ground. The
parish pastor will determine those to whom Christian
burial is to be forbidden*

Funeral fees are determined by the local ordinary. The
offering properly belongs to the pastor of the deceased
person, even if the person is buried from another church,
but this is usually a matter of local legislation.

When the faithful visit a funeral parlor, it is proper
to place at the bier (usually a place is designated) or give
to one of the survivors, a card stating a Mass intention
(or intentions) for the repose of the soul of the deceased.
This card should be made out expressing the number of
Masses, the name of the donor, and if possible the name
of the priest who will offer the Mass. It is not proper
simply to place money in the envelope.

194

CATHOLIC ETIQUETTE

In Conclusion

FROM these pages, presenting an outline of the
Church's teachings and functions, and indicating
some of the areas of co-operation, it may be learned
that the Church is a kind and loving director of souls. Her
only interest is the sanctification of the faithful. Her
love of order in functioning, in carrying out the command
of her divine Founder, is not one of tyranny over souls.
Rather, the Church strives to operate in a benign atmos-
phere. She seeks to give each member a complete oppor-
tunity to function in one or many waysj but she holds
her ministry of sacraments, her concern for teaching, and
her governing of all as a sacred trust.

At the same time, on the part of the faithful, there
is witnessed a new possibility of co-operation. This is not
alone in accepting the teaching of the Church, receiving
her ministry? but is to be found in filial obedience a
loving participation in what the Church was divinely es-
tablished to fulfill. In addition, there is the charity of
membership not a charity of giving, but of receiving. If is
this charity which prompts each of the faithful to take
special joy in the life of the Church and in accepting
what the Church offers as their personal aid in accom-
plishing their own salvation*

195

IN CONCLUSION

In learning of the Church, in knowing and under-
standing her singular objective among her many necessary
operations^ we each come to an appreciation of the depth
of faith and its glory. We learn the important lesson of
why the Church is "all things to all men." We learn that
the Churches "all" is intended for each and everyone
individually. We learn to be of the Church, and in the
Church, and through the Church in our progress toward
sanctity. We learn to think with the Church, and in so
thinking our thoughts and actions are directed to God as
our eternal end.

196

DICTIONARY IN BRIEF

The following brief definitions and pronunciations of
words frequently used by Catholics are intended to form a
basis of understanding. Knowing the right words and their
meaning is an aid to assurance in expressing one's faith. It
is hoped that this abridged Dictionary* will prove an in-
troduction to the vast treasure of knowledge which is open
to all the Catholic faithful and everyone.

Ablution (obJu'shtra), n.; L. Fr.
The wine and water with which
the celebrating priest washes re-
maining particles of the com-
munion host from his thumb and
index finger after the Commun-
ion in the Mass. In the Mass, the
washing and consuming by the
priest of this wine and water.
Also the process of purifying the
chalice during Mass.

Absolution (ab'so-lu'shtin), n.; L
(1) The remission of sin by an
authorized priest in the sacra-
ment of penance; the judicial act
of forgiving; sacramental forgive-

o o o

ness. Conditional absolution is
that given when the sacrament is
in danger of nullity or when, if
it is not given or is defiled, the
penitent might suffer spiritual
loss. General absolution is that

given to a group

when private coafessaoa is

possible. Those so absolved are
obliged to mention their sins
when they next have an oppor-
tunity to go to confession. (2) Ab-
solution from censures is the re-
moval of penalties imposed by
the Church; it grants reconcilia-
tion with the Church. (3) Abso-
lution for the dead is that cere-
mony performed over the body
of tbe dead after a requiem Mass,
and in which tibe priest implores
the remission, indirectly, of the
penalties of sin* If the body is not
present, the service is held over
the catafalque. (4) Absolutions
in the breviary are those short
petition prayers said before the
lessons in matins*

Abstinence (ab'sti-nens), a.; L*,
S^ Fast and Abstinence, p. 34 ff .

Acolyte (ak*64it), a; Gr n L, An
escort; an attendant. His office fa
that of assisting tibe priest at

*Frocn CONCISE CATHOLIC picnoMAny by Retort C Brodorkk,
1944 by Catechetical Guild Educational Society.

197

CATHOLIC ETIQUETTE

Mass, erf performing the duties
of Mass-server. (1) The name
given to the highest of the four
minor orders; a sacramental, (2)
A Mass-server or assistant of a
priest at any ritualistic ceremony.

Acts (ate), n. pi.; L-> Fr. (1) The
proceedings and their recording
in a court of justice. (2) *Aets
of the Martyrs, accounts of their
confessions of faith and death.
(3) The "Acts of the Apostles'"
which is the section of Sacred
Scripture wherein their activities
are recorded. (4) Prayers by
which one declares his faith in
God, hope in Him, charity or love
of Him, and sorrow for sin be-
cause of offending Him.

Adoration (H'6*a r shi*n), n.; L.
( 1 ) Acts of divine worship di-
rected to God; (2) Perpetual
Continuous exposition of the
Blessed Sacrament, day and
night, during which time adorers
take turns in off ering prayers and
devotion, (3) Adoration of the
Cross: the ceremony of Good
Friday, so called by long use,
which is an act of venerating the
crucifix.

Advent (icfv^at), &.; L. The time
of preparation for the Feast erf
the Incarnation, which in the
Church caleixlar consists of three
or four weeks between Advent
Sunday, the Sunday nearest the
Fe^st of St Andrew, and Christ-
mas Eve. The first liturgical sea*
son of the Church calendar. The

riod of spiritual preparation
'or Christmas.

Agnus Dei (ag f nus de'i), n.; L. (1)
The prayer in the Mass, shortly
before the Communion, begin-
ning with these words, in Eng-
lish, "Lamb of God." (2) Name
given to disks of wax on which
is impressed the figure of a
lamb and which are blessed at
regular seasons by the pope; they
may be oblong, round or oval in
shape and vary in size; the fig-
ure of the lamb usually has a
banner or cross accompanying it.

Alb (Mb), n.; L. The white, full
length, linen vestment with
sleeves worn over the amice by
the priest in celebrating Mass, It
is bound close to the body by the
cincture.

Alleluia (il'4-lu'ya), n,, inter].;
Gr. ? L, Word used in the liturgy
of the Church as a joyful prayer
of praise, meaning "praise the
Lord."

Allocation (il'6-ku'shim), n.; L, A
pronouncement on an important
matter of the moment, made by
the pope to the cardinals gath-
ered m secret consistory; a
p&pal annouacement of policy
either of ecclesiastical or civil af-
fairs.

AB Salute A*S. L. The feast cele-
brated OQ the first of November
commemorating aH the saints erf
the Church, whether canonized
or

198

DICTIONARY IN BRIEF

All Souls A.S. The feast cele-
brated on the second of Novem-
ber in solemn commemoration of
and as prayer for the souls in
Purgatory. The priest is permit-
ted to celebrate three Masses on
this day.

Altar (61'ter), n.; L., A.S. See The
House of God. p. 143 ff.

Altar breads (61'ter bredz), n. pi;
L., A. S. Round wafers baked of
fine, wheaten, unleavened flour
and used in the Consecration at
Mass. There are two sizes, the
smaller for the Communion of
the faithful, the larger for the
priest's Communion of the Mass
and for exposition. Also called
hosts.

Altar cards (61'tgr kardz), n. pi.;
L., Fr. The three cards placed at
the center and two sides of the
altar table and on which are
printed some parts of the Mass
which are constant, or contained
in the ordinary of tibe Mass.

Altar cloths (61'tgr Moths), n. pi;
L., A, S. Three cloths, always of
linen, required by the rubrics of
Mass, which are spread over the
top of the altar and are specially
blessed for use on the altar.

Acoeo (a'mea'), interj.; Heb. A
word meaning "truly," ^certain-
ly," "so be it* When said at the
end of a Creed, it means assent;
at the eixl of a prayer, it signi-
fies desire to obtain the petition.
Otherwise, the word is raetrely to
mark tibe ending of a statement.

Amice (amis), n.; O.E. An ob-
long white linen cloth worn on
the shoulders of the priest and
fastened around the waist by
ribbons attached to two corners.
The first garment in the vesting
of a priest for celebrating Mass,
worn beneath the alb.

Angel (an'fel), n.; G., L. A spirit-
ual being created by God supe-
rior in nature to man. Literally
means "messenger,** one sent. A
pure spirit, a being that cannot
be perceived by the senses be-
cause it has no body but which
is a person since it possesses in-
tellect and free will. Angels are
innumerable in number. There
are nine orders, or classifications,
three in each hierarchy: (1)
Seraphim, Cherubim, Thrones;
(2) DomiBatioBS, Principalities,
Powers; (3) Virtues, Archangels,
Angels. This enumeration is not
an article of faith.

Angelas (an f j#4s), n.; L. Tne de-
votion honoring the Incarnation
and venerating the Blessed Vir-
gin at morning (6 o'clock), noon,
and evening (6 o'clock) by flie
recitation of three Hail Marys,
with words spoken by the Bless-
ed Virgin at the Annunciation,
ami a final prayer. Ate refers to
the angekis bell which is rung at
the three times of the day.

Amuknent (o-nuTment), n.; L.
(I) Declaration of the invaHdity
of a marriage by ci^l or ecclesi-
astical courts. See Matrixnony,
p. 75 ff . (2^-<rf a TOW, lii wtfc-

199

CATHOLIC ETIQUETTE

drawal or suspension of the ob-
ligation by a lawful superior.

Ante pendi urn (in^&pOT'di-tmi),
n.; L. The cloth hanging down
in front of the altar from the
front edge of the table to the
floor, varying in color with the
liturgical season or the particu-
lar Mass being celebrated. Re-
quired by rubrics when the altar
is not of stone, A frontal.

(&a't!.fd*i), n.; Gr.; L,
(1) Words or verses prefixed to
and following a psalm or psalms
containing thoughts on the mys-
tery considered by the Church
in the divine office. (2) In the
Mass, the prayers of the Introit,
Offertory, and Communion are
called antiphons.

Apocalypse (dp6k'a4lps}, n,; Gr.,
L, The name applied to the last
book of the New Testament writ-
ten by St. John the Evangelist
and containing his revelation
concerning the future of the
Churdhu

Apocrypha (4-pdk f ri*ffl), n, pL;
Gr. f L- (1) Spurious scriptural
bodb denoted by the Fathers of
the Church as forgeries of here-
tics, {) Bodb declared by St.
Jerome to be writings not in the
recognized canon of Scripture.
(3) Writings held by seme to be
inspired, bat rejected by the
ChmtAi, The Protestant Apocry-
pha differs from that of the
Cfaurck

Apologetics (o-pdrd-jet'lks}, n. pi.;
Gr. The science of defending
and explaining the Christian re-
ligion and in particular Catholic
doctrine.

Apostasy (d-pds'ta-si), n.; Gr., L.
Defection from God through en-
tire rejection of either one or
more of the following after it had
been previously accepted: (1)
the Christian faith; (2) ecclesi-
astical obedience; (3) the re-
ligious or clerical state.

Apostle (d-nds"!), n.; Gr., L. (1)
One "sent or "commissioned."
Primarily one of the twelve apos-
tles of Christ, namely, Saints
Peter, John, James the son of
Zebedee, Matthew, Jude, Thom-
as, Philip, Bartholomew, James
the son of Alpheus, Andrew, Sim-
on the Cananean, Mathias, later
chosen to replace Judas, and
later St Paul. (2) The name
often given to the first mission-
ary to a country,

Apasdes* Greed (fared), n.; Gr., L.
A prayer embodying the funda-
mental Christian teachings and
a profession of belief in them;
a liturgical prayer of the Catho-
lic beliefs of faith. It is called
Apostles* because it embodies a
summary of apostolic teachings.

Apostolicity (apos't6-Ks'-M3), EU,
Gr., L. That one of the four marks
of the Catholic Church by which
it &fcems from thse apostles in its
doctrine, authority, and organi-
zation.

2OO

DICTIONARY IN BRIEF

Archbishop (archTsish'wp), n.;
Gr., L. The bishop of an arch-
diocese who has limited author-
ity over the other bishops of his
province. As head of an eccles-
iastical province the archbishop
is called the metropolitan, the
other bishops are called suffra-
gans. The title archbishop is
sometimes given honoris causa to
the bishop of an archdiocese
which has no suffragan sees,

Archconfratemity (archTcon'fra-
tur'nf-tl), n.; Gr., L. See Catholic
Organizations, p. 173 ff.

Archdiocese (arch'dl'6-ses), B.;
Gr., L. A diocese or jurisdiction
of an archbishop; usually it is the
metropolitan see of an ecclesias-
tical province, (cf. Archbishop.)

Ascension (Feast of) (a-sen'sMn),
n.; L. The commemoration of our
Lord's rising into heaven forty
days after His Resurrection on
Easter. It falls upon a Thursday.

Ash Wednesday (ash), a,; 1*,
Ger., A. S. The first day of the
Lenten fast. It derives its name
from the custom of placing bless-
ed ashes of burnt palms on the
foreheads of the faithful in the

form of a cross to remind them
of death and the necessity of
penance.

Asperges (as-pur'jez), n.; Gr., L.
(1) The ceremony of sprinkling
the altar, clergy, and people with
holy water, performed by the
celebrant before the principal
Mass. This is permitted only on
Sundays. (2) The first word of
the psalm verse recited by the
celebrant and choir at this cere-
mony.

Aspargfll (&j'per-jH), BU; L. Latin:
aspergtilum. An instrument for
sprinkling holy water; usually a
rod with a perforated metal bulb
at the end from which holy water
is shaken.

Aspersory (as'p&r-so'ri), B-; L,
Latin: a&persorium. A portable
vessel to hold holy water aad
into which the aspergill is dipped,

Assumption (a-sump'shtin), n.; L.
The taking up of the body of
the Blessed Virgin into heaves.
She was thereby preserved from
bodily corruption after hear death.
The feast is celebrated on Au-
gust IS and is a hofyday of obli-
gation. (Dogma: No. 1, 1950)

CATHOLIC ETIQUETTE

B

Banns (him), n. pi.; L, See Mat-
rimony, p. 79,

Baptism {bap'tiz'mX a.; Gr., L.

(1) See The Sacraments, p. 43 f.

(2) Ceremonies of blessing church
bells or ships were formerly
called ""baptisms.**

Baptistery '{bap'tist-gr-I), n.; Gr.
L. A small separate building or
part of the church containing the
font and set apart as the place
for the administration of baptism.

Beatific (vmw) (be'm-tiflk), adj.;
L. The act of seeing God face to
face which forms the essential
happiness of angels and men in
heaven. This "seeing of God** is
thitnigh direct knowledge where-
as the knowledge of Goa on earth
is merely by reflection through
created things and revealed im-
agt-s.

Beatification (bMtl-fi^a'shtta),
n,; L. The declaration made by
Ae Church after due process of
determining the sanctity of a de-
ceased person; the process neces-
sary to tibe declaration by the
Church that ooe may be publidy
venerated; a preliminary action
to actual canonization. It be-
stows the tide of T>ksssed** on
the one beatified.

Beatitudes (the eight) (-tudz), a
pi; L, The eight blessings spoken
by our Lord in the Sermon 011 the

Mount. (Matt. 5:3-10.) They
are: Blessed are the poor in spir-
it, for theirs is the kingdom of
heaven; blessed are the meek,
for they shall possess the earth;
blessed are they who mourn, for
they shall be comforted; blessed
are they who hunger and thirst
for justice, for they shall be sat-
isfied; blessed are the merciful,
for they shall obtain mercy; bless-
ed are the pure of heart, for they
shall see God; blessed are the
peacemakers, for they shall be
called the children of God; bless-
ed are they who suffer persecu-
tion for justice' sake, for theirs is
the kingdom of heaven.

Benediction (of the Blessed Sac-
rament) (ben'&'dik'shtin), n.; L.
The service during which the
sacred host is adored while it is
exposed in the monstrance or en-
closed in the ciborium. During
the service the hyuin O Salutaris
Hastia or some other hymn is
sung and the consecrated host is
iuceosed; a litaay and other
prayers may foDow; finally the
Tmtum ergo with its prayer is
sung and tfcs blessing given with
the Bkssed Sacrament. The act
01 Beiiedictioa is the blessing of
the people with the sacred host
in tine form of a cross by the
priest. The host is then removed
from the mtotistraxjce and re-
placed in the tabernacle.

202

DICTIONARY IN BRIEF

Bible (bit)!), n.; Gr. Sacred
Scriptures which have been pro-
nounced authentic by the infal-
lible authority of the Church.
The writings are both of Jewish
and Christian origin. The Bible
records the revelation of God to
man. There are 72 books con-
tained in the Bible; 45 in the
Old Testament; 27 in the New
Testament, The name is taken
from the Greek and literally
means "the Book."

Biretta (bi-ret'a), n,, L., It Also
berretta. A square cap of cloth
with three or four leaves or pro-
jecting corners rising from the
top. In the center of the crown
there is a pom-pom or tassel. It
is worn by priests or other clerics,
and is found in the following
colors: navy blue, black, red, or
purple.

Bishop (bisk'up), n.; Gr., L. A
member of the hierarchy of the
Church. An ecclesiastic who has
received the highest of the sa-
cred orders and who has jurisdic-
tion over a diocese; the ordinary.
(1) Auxiliary one raised to the
dignity of the hierarchy and
named a titular bishop, and
placed as an assistant to another
ruling bishop. He does not eajoy
jurisdiction by reason of his con-
secration, but receives it from the
bishop whom he assists in the
duties of the episcopal office. (2)
Coadjutor one raised to tbe dig*
nity of a bishop aad give juris-
diction in part to gwom the dio-

cese of a bishop who is partly
incapacitated. He usually has the
right of succession. (3) An Ad-
ministrator--^ bishop given com-
plete jurisdiction to govern the
diocese of a bishop who is wholly
incapacitated. (4) Suffragan a
diocesan bishop in an ecclesiast-
ical province of a metropolitan
who is subject to an archbishop.
(5) Titular one consecrated to
a diocese or see which existed at
one time but which now, because
the faith has died out in that
place, no longer exists.

Blessing (blSslng), n.; AS. A
prayer asking God's favor upon
a person or thing. The person
giving tibe blessing acts in God's
name. Besides the blessing of
persons, any place or thing used
for the good of man may be
blessed. Blessing does not per-
manently set aside tfae object
blessed for religious purposes as
does a consecration.

Breviary (bre'vi-^l), n.; L. The
collection of prescribed prayers
and readings contained in the di-
vine office recited by those m
rnafor orders. It is a solemn form-
ula of public prayer composed
of psalms, k$s0B$*from the Old
and New Testaments, passages
from doctrinal writings and tibe
lives of the saints, hymns, and
special prayers. It is divided in-
to four parts corimpoiidiiig lo tbe
seasons of die year. Each day
has as to office eight parts caBed
"hours," namely, matins, lauds,

-103

CATHOLIC ETIQUETTE

prime, tierce, sext, none, vespers,
and compline.

BdU (bool), n.; L, An official
papal document or writing re-
ceiving its name from the lead
or gold seat called the bulla,
bearing a representation of SS.
Peter and Paul and the name of
the reigning pontiff, Bulls are of
strong parchment and are signed
by the pope and the chief
members of the papal chancery.
The bull is more formal than the
brief and is used for more
weighty pronouncements of the

papal chancery. Today they are
used only for very important
and solemn occasions. Sometimes
called a bulla.

Burse (Mrs), n -; L -> Fr *
bursa or pera. (1) The square
case in which the corporal used
in Mass is carried. It is of the
same color as the vestments.
( 2 ) The leather packet in which
the pyx is carried. (3) An en-
dowment given to an ecclesias-
tical institution for the support
and education of one studying
for the priesthood.

Calendar (ecdbsiastical) (kal'fa-
d$r), n.; L. See The Church
Calendar, p. 131 ff.

Calvary (kftl'va-ri), n.; L, (1) The
small hill to the west of Jerusa-
lem where Christ was crucified.
(2) A cross mounted on three
steps.

Candlemas (kan'dl-iMs), n.; L.,
A.S. Common name attached to
the Feast of the Purification of
tibe Blessed Virgin, Feb. 2, md
derived from the blessing of
candles which takes place upon
this feastday.

Law (Id), n.; Gr., L,, A.S.
Tbe name atfedbed to that body
of rules or laws for the directiofi
trf all faithful in matters erf faith
and conduct It is that group erf
laws prescribed to ChrisriaBS, ie.

baptized persons, by the au-
thority of the Church regarding
faith, morals, and discipline. To-
day we follow the New Code
(Codex Juris Canonici) promul-
gated by Pope Benedict XV on
May 27, 1917; its binding force
began in fuU on May 19, 1918.

Canon (of the Mass), n.; Gr., L.
The portion of the Mass proper
beginning after the Sanctus and
ending just before the Pater
Nosier, The sacrificial action of
the Mass.

Canonization (kan'tm*i-za f shan),
a.; Gr., L. The decree of judg-
meot and the declaration ot that
judgment by the Church, given
in a papal bull, that a particular
poraou lived a life of virtue in
the heroic degree, that the pre-
scribed number of miracles have

204.

DICTIONARY IN BRIEF

been attested and proven, and
that the person may be univer-
sally venerated and honored by
the faithful as a saint.

Canticle (kan'frkl), n.; L. A
sacred song or poem found in
the Bible; e.g., one from the Old
Testament as recorded in Daniel
3:52-57; or one from the New
Testament as found in Luke 1:
46-55.

Capital (sins) (kap'Mtfl), n.; L.
The so-called "deadly sins," sev-
en in number, called "capital"
because they are the source of
most other sins; called "deadly"
because they easily lead to mor-
tal sins. They need not be sep-
arate acts but can exist as habits
or vices. The seven capital sins
are: pride, covetousness, lust, an-
ger, gluttony, envy ? and sloth.

Cappa Magna (kap'd mag'iMi), n.;
L. A long vestment with a hood
lined with silk or fur, according
to the season, worn by cardinals
and bishops as a cape. The cap-
pa magna is of scarlet silk when
worn by cardinals and of purple
wool when worn by a bishop. In
procession the train of the cap-
pa magna is usually carried by
pages.

Cardinal (ka/di-nol), n.; L., It
See The Church and Her Author-
ity, p. 9 ff.

Cardinal (virtues), n. (pi); L., It
The four great moral virtues of
prudence, justice, fortitude, and
temperance, so named because

of their importance, since all
other moral virtues are connected
with one or other of these.

Cassock (ka/k), n.; It, Fr. A
tunic-shaped garment reaching
from the neck to the heels worn
as an outside garment by priests
or clerics. In French, a soutane.

Catacomb (kat'd-kom), n.; L., It.
An underground place of burial
of the early Christians which be-
came a place of refuge during
the persecutions, and where pub-
lic services might be held. Cata-
combs were dug in the tufa
granolare, a soft stratum of
earth adaptable to excavation.
When used in the plural, they
usually refer to those outside of
Rome, but there are also cata-
combs at Syracuse and Palermo,
and in Tuscany and Etruria.

Catechetics {kaf&kefiks}, n. pi;
Gr., L. The science and art of
instructing the young in Chris-
tian doctrine; the teaching of
catechism; instructions given to
converts.

Catechetical (kat^-kefl-kil), adj.;
Gr., L. Pertaining to catecbetks
or the instruction in Christian
doctrine; pertaining to the cat-
echism or tbe work of the cate-
chist

Catechumen (kafe-ku'm^n), n.;
Gr., L. One who is preparing fco
receive baptism. In the early ages
of tibe Qiuardh a period of two
years or more was usually re-
quired bef ore the instmcttei was

205

CATHOLIC ETIQUETTE

considered complete and the sin-
cerity of the person was proven.

Cathedral (ka-the'difl), n.; Gr.,
L, The home church of the bishop
in his diocese; the church in
which the chair of the bishop is
located and from which it de-
rives its name.

Gatbolk (kath'&llk), adj. and n,;
Gr,, L. (1) Universal; the word
was applied from very early ages
to the true Church and today is
recognized as the name of the
Church. (2) A member of the
Roman Catholic Church.

Action, n.; Gr., L. The
acts of the kity in the liturgy,
prayer* conversion, and work of
the Catholic hierarchy upon ap-
proval and under the direction
of the bishop. Work to advance
the cause of Christ in temporal
and spiritual matters: first, in
ourselves; second, in our families;
and third, in the associations of
our social life.

(sfe r ii4cl), a.; L., Fr. The
upper room where Christ and
Has apostles site the Last Sup-
per, Also a religious order of sis-
ters devoted to tbe giving of re-
treats to lay woraea; Sisters of
tt*e w Caaade, or Ceaacie Nuns,
w the Institute erf Our Lady of
the Betreat In tibe Ceatde.

Ccwer (sfe'sfe), EL; L. Q.Fr. Hie
vessel in which incense is burned
at certain liturgical functions. Al-
so called thurible, (df. Thurible.)

Ceremony (sr'e-md'ni), n.; L., O.
Fr. (1) An external act per-
formed in the worship of God.

(2) The action {attitude, ges-
ture, etc.) of external worship.

(3) The actual performance of
a rite.

Chalice (chills), n.; L., O.Fr.
The cup-shaped vessel used in
the Mass in which the wine is
consecrated. It should be of gold
or silver, or of silver lined with

fold; it is consecrated by the
ishop with chrism and may not
be touched except by those in
holy orders or those to whom
permission has been given.

Chancery (chan'ser-I), n.; O.Fr.
(1) Episcopal the business of-
fice from which all documents
pertaining to the exercise of the
bishops jurisdiction proceed; a
place of retaining all legal pa-
pers in all matters pertaining to
the five-fold jurisdiction of the
bishop. (2) Apostolic an office
of tibe Roman Curia which ex-
pedites letters providing for the
erection of new provinces and
dioceses, and for other matters
of greater importance.

Charity (chirlMi), B.; L., Fr. A
divinely infused virtue by which
we prefer God as the sovereign
good before all else and by which
we do His will and are united
with Him. The virtue that dis-
poses us to krve God, ourselves,
and our neighbors for the sake
of God

206

DICTIONARY IN BRIEF

Chastity (chas't>ta), n.; L., O.Fr.
( 1 ) The virtue excluding all vol-
untary pleasure or indulgence in
acts arising from the sexual im-
pulse in unmarried persons, and
moderating within the bounds of
right reason any deliberate pleas-
ure arising from acts pertaining
to sexual relations in the mar-
ried. (2) The evangelical coun-
sel which prompts one to vow
permanently not to indulge in
the natural sexual appetite. Such
a vow is voluntarily made by
those ordained subdeacons in the
western Church and by monks
and nuns and other religious at
their professions. A vow of vol-
untary chastity may be made by
a person privately.

Chasuble (chaz'u-bl), n. ; L, FT.
The external garment or vest-
ment worn by the priest in cele-
brating Mass, worn as a mantle
over his shoulders and covering
the body, front and rear, and
descending to the knees. The
Roman style of chasuble is more
squarely shaped, while the Greek
style is more circular in shape
and hangs down on the upper
parts of the arms.

Chrism (fcrizftn), n.; Gr., L., A.S.
A mixture of olive oil and balsam
blessed by the bishop and used
in the administration of the sac-
raments of baptism and confir-
mation, but not in ordination of
priests. Chrism is used in tibe
consecration of bishops, the con-
secration of churches, altar staaes*

chalices, patens, and in the sol-
emn blessing of bells and bap-
tismal water. Chrism is blessed
on Maundy Thursday, (cf. Oik,
holy.)

Christogram (kns't6-j^&m), n.;
Gr., L. A symbol of Const; chief-
ly that made up of the first two
Greek letters in the name of
Christ, namely, Chi and Rho,
which is formed thus,

Church of Chiist, n. The Catho-
lic Church. The body of Chris-
tians who profess the faith of
Chiist and believe in all the
teachings of Jesus Christ, use the
same means of grace, the sacra-
ments, and obey the same author-
ities, their pastors, united under
one visible head, the pope, who
is the representative erf Christ cm
earth; that Church instituted by
Christ with infallible authority
under the visible head, the po|>e;
the Church which has as its mark
oneness, apostolicity, holiness,
and universality.

Ciborium (si-bo'ri-tOT), BU; Gr*, 3L
The vessel, chalicelike in shape
and having a cover, in which
communion hosts ajne kept is tibe
tabernacle. The early meaning
was that erf a canopy over the
altar.

Clergy (Hfi/ft), a,; ]U QJPr,
SQH$ who have reodwed toasure
or holy orders; those elevated to
a higher nude than the laity- and
given a special duty In the di-

CATHOLIC ETIQUETTE

vine service or in administering
to the Church, Sometimes the
use of the word includes all re-
ligious, even sisters and lay bro-
thers.

Cloister (klois'ter), n.; L,, Q.Fr.
( 1 ) The canonically enclosed
living quarters of a convent or
monastery. ( 2 } The close. An en-
closed space, square or oblong
in shape, with covered passages
around the outer wall and pillars
on the inner side; the covered
passageway around the inner
square or garden often found in
monasteries.

Color (liturgical) (fcul'fe), n.; L.
The colors which may be used
in the vestments of the Church.
They are: white, red, green, pur-
pie, black, and old rose for use
on the third Sunday of Advent
and the fourth Sunday of Lent.
Sonnetimes sky blue is permitted.
Cloth of gold may be substituted
for white, red, or green; silver for
white only.
Commands (of the Church), n. pi.

Commemoration (ko-mem'6-ra'-
sfawn), a.; L. Act erf remem-
brance; a prayer of the Mass. All
conimeirvorations of the Mass are
made up of Collect, Secret, and
Postcommimkm. There are four
kinds of added prayers: (a)
those of feasts occurring cm the
same day; (b) prescribed anni-
versary prayers or prayers pre-
scribed for ddRaite occasions,

during exposition, etc.; (c)
prayers added to fill up a re-
quired number demanded by the
rubrics (orationes de tempore or
orathnes votivae); (d) a prayer
or prayers added to the Mass by
local episcopal direction (ora-
tianes imperatae).
Communion (k0*mun r ytra), n.; L.
See The Holy Eucharist, p. 54 ff.

Communion of Saints, n,; L. The

sharing of spiritual goods be-
tween the faithful on earth, the
Church Triumphant in heaven,
and the Church Suffering in purg-
atory; the three states of the
faithful.

Concordance

L. s O. Fr. An alphabetical index
to the Bible, arranged according
to the principal words in each
text

Confession (Sacramental) (kdn-
f&sh'un), n; L. See Penance, p.
50 ff.

Confirmation

n.; L. See The Sacraments, p.

70 ff.

Confraternity

n.; L., Fr. See Catholic Organi-
zations, p, 173.

Consecration (kon'se-kra'shtm),
n; L, (1) The solemn blessing
dedkating a person, a place, or
a tfiing to the service erf God.
(2)~<rf Mass. The action of the
Mass; that part of the canon of
tiie Mass at which the

208

DICTIONARY IN BRIEF

changes the bread and wine into
the body and blood of Christ.
This occurs when he takes the
bread and says, "This is My body,
etc./* and the wine, saying, "This
is the chalice of My blood, etc."
(3) of altars. The consecrating
or blessing by the bishop of altars
and altar stones by an anointing
with chrism and the placing
of relics within the altar stone.
Such consecration lasts until the
altar stone is broken or the seal
of the relics is broken. Chalices
and churches are also conse-
crated.

Contemplation (kdn'tem-pla'-
shwn), n.; L. A high state of in-
terior union with God. A term
applied to the manner of Me of
religious who devote themselves
to prayer and meditation rather
than to active works, such as
teaching, etc.

Contrition (kontr!sh'tm), n.; L.,
O. Fr. Sorrow and detestation of
sin which has been committed
together with the purpose of sin-
ning no more. It is perfect con-
trition if it is based on love of
God, imperfect contrition (attri-
tion ) if based on a lower motive.

Cape (kop), n*, L. A capdike
vestment, usually of silk, reach-
ing from the shoulders to the
feet It is fastened with a clasp
in front called the morse and
usually has a smaller cape resting
oa the shoulders. It is the ex-
ternal vestment wora for such

liturgical services as exposition,
processions and the absolution of
the dead; it is not limited to the
use of priests alone but may be
worn by a cantor, even if a lay-
man.

Corpus Christi (kor'pus kristf),
n.; L. Literally, "the body of
Christ." The name of the Feast
of the Blessed Sacrament cele-
brated on the Thursday follow-
ing the first Sunday after Pente-
cost

Council (koun'sil}, n,; L. An as-
sembly of higher ecclesiastics and
rulers in the Church to discuss
and decide upon ecclesiastical
matters, either of legislation or
doctrine. Councils may be either
for the Church in general or for
a particular country or for an
ecclesiastical province or a par-
ticular diocese. A diocesan coun-
cil is called a synod.

Creed (fared), n.; L. A listing df
the principal articles of faith; a
prayer in which the articles of
faith are contained and which
may be said as a profession of
faith. The creeds in the Catholic
Church are four: The Apostles*
Creed, the Nicene Creed, the
Athanasian, and the Creed of
Pius the Fourth.

Crosier (kro'zfa&r), a.; 1^ O.Fr.
Cnozier. A staff with a curved
top or a crook at tte top and
pointed at tbe fewer end, about
Ae height dF a man (5ft. 10 in.),
which is a symbol erf atitiboiity

209

CATHOLIC ETIQUETTE

for the bishop; sometimes called
pastoral staff. It is presented to
a bishop at his consecration,

Crucifix (kroo'si-fiks), n.; L., O.
Fr. A representation of the cross
of crucifixion together with the
figure of Christ. The crucifix dif-
fers from the cross in that it has
affixed to it the body or corpus
or a representation of Christ.

Cultus (kuTts), n.; L. The term
which means either veneration or

worship; it embraces all the acts
of adoration, direct or indirect,
by which honor is given to God.
The Church distinguishes three
kinds of cultus: (a) Latria, the
worship which is due to God
alone and which cannot be given
to any creature without sinning
by idolatry, (b) Dulia, that ven-
eration given to saints and angels.
(c) Hyperdulia, that veneration
given to the Blessed Virgin be-
cause of her exalted nature.

D

Dalmatic (dilmartk) 8 n.; L>, Fr.
A vestment open at the sides,
with wide open sleeves with an
opening for the head, and hav-
ing two stripes running from hem
to hem; tne external garment
worn by a deacon in solemn func-
tions* or worn by bishops under-
neath the chasuble during the
celebration of pontifical Mass.

Deacon (delete), n-; Gr*, L. (1)
Tbe word in early ages for a
minister or servant. One who has
received subdeaconsfaip and dea-
cornhip. The duties of the dea-
con art; to assist tibe priest in
cdtebrstiiig solemn Mass and
sometimes to preach and bap-
tize. (2) Deaeotis of Hcmor; the
two clerics in the vestments of a
who assist tibe bishop at
Mass and Vespers or
who sit beside Mm when be at-
tends a solemn Mass in cope.

Dean (den), n.; L., O.Fr. (1) The
head of a cathedral or collegiate
chapter; (2) rural dean, a senior
priest entrusted with vigilance
over Church discipline in the
several parishes which constitute
the deanery; he has the power
of summoning and presiding at
meetings of the clergy of this
district.

Decalogue (dfck'fl-ldg), n.; Gr.;
Bib. A familiar name applied to
the Ten Commandments of God.

Deporit of Faith (d&po/It), n.;
L, The sum total of revealed
truths given by Christ to His
Church; truths guarded by the
Church and taught infallibly. The
truth of Christ said by the Coun-
cil of Trent to exist in both writ-
ten books (S.S.) and in un-
written traditions.

Deuterocancmical Books (du'ter-
adj.; Gr. Books

21O

DICTIONARY IN BRIEF

of the Bible which are not found
in the Hebrew Bible but which
are found in the Septuagint
Greek translation; later their
canonicity was established by the
Church.

Devotion (de-vd'shtm), n.; L. (1)
A manner of reverence and piety;
devoutness. (2) A formula of
prayer or a pious exercise. (3)
Feasts offeasts which formerly
were holydays of obligation, but
which no longer bear the precept
of hearing Mass but are merely
days to be observed according
to the spiritual intention of the
faithful

Diocese (di'6-ses), n.; Gr., L.
That portion of a country to-
gether with its population which
is under the pastoral jurisdic-
tion of a Christian bishop. The
territory ruled over by a bishop.

Diriment (impediment) (diri-
ment), adj.; L. See Matrimony, p.
82 ff.

Discipline (dls'l*plln), n,; L. (1)
In its first meaning it is instruc-
tion; or also that which is taught;
it ordinarily means the rules or
order observed in a community
or by a group of persons. In
Church legislation it is used to
refer to the kws which govern
the faithful in their actions. (2)
It has also come to be applied
to acts of BKHtificaliQii, sucJi as
scourging, which one voluntarily
inflicts upon hiimdtf ; used in the
sense "to take the dfeiplSose/* (3)

In recent years it is being sub-
stituted in Roman usage for the
term "rite" as applied, for ex-
ample, to the terms The Ro-
man discipline" "The Oriental
discipline/'

Dispensation (dis'pen-sa'shun),
n.; L, The loosening or freeing
from a law in a particular case;
the relaxing of the binding force
of a law for a certain purpose or
for certain persons; release from
an obligation; it must be granted
by someone in authority and may
be recalled.

Dogma (ddg'md), n.; Gr, L* In
religion a truth found in the
word of God, either written or
unwritten, and proclaimed by
the Church for the belief of the
faithful; a revealed truth.

Dogmatic Theology (ddg*mafik),
adj,; Gr., L. The scieiice of
Christian dogma; the system of
teaching or propounding the doc-
trines of the Church as a whole
or individually as tibey stand in
relation to one another. The sys-
tematic teaching of tibe doctrines
of faith; the application of phi-
losophy to religious tenets, The
scientific treatment erf the re-
lationship between f aitfa and rea-
son.

Donay Bible (dro'I 1 ), n.; Fr*
The most common and wdi-
known complete translation of
the Sacred Scriptures In use by
Eaglsli-speaiai^ Catholics. The
translation was began at Douay,

CATHOLIC ETIQUETTE

France, and a part of it was pub- doxology is the Gloria in Excelsis

lished there, hence its name. A!- which is recited during the Mass,

so, Douai (2) The lesser doxology is the

Doxology (daks-dl'd-ji), n.; Gr. A prayer beginning "Glory be to

prayer erf glory: (D the greater the Father.**

E

Easter (es't&r), n.; A.S. The feast
commemorating the Resurrection
of our Lord,

Ecumenical (ek f u-men f !'lcil), adj.;
Gr., L. Ako Oecumenical. A
coumril for the universal Church
to which all bishops and others
entitled to vote are called from
the entire world to gather under
the pope or his legates to de-
termine the interpretation of doc-
trines or laws for the Church.
The decrees of such a council,
after papal sanction, apply to the
universal Church and bind in

Ejaculation (e-jak'u-la'shtin), n.;
L. A short prayer; a few prayer-
Eke words or pious aspirations
which one can make at any time
or in any place,

Ember Days (&m'bir), n, (adj.)
pL; A.S. Days of fast aod partial
abstinence which are tibe Wed-
nesdays, Fridays aad Saturdays
wfaidi fcdfow Dec. 13, the first
Sunday erf Lent, Pentecost aixi
Sept 14.

Eracycfical (te^HM), n, ; Gr^
L, A fetter addressed by the Holy
Father to all bishops in commun-

ion with the Holy See to inform
them of certain measures or for
the general instruction of the
faithful under their care.

Epiphany (e-pifa-m), n.; Gr., L.
Literally, a manifestation; the
feast celebrated on January 6;
the feast commemorating the
manifestations of our Lord, first,
to the Magi, or wise men; second,
of His divinity made at His bap-
tism in the Jordan; third, of His
power by His miracle at Cana.

Episcopate (e-pisTto-pat), n,; L.
Fr. (1) Collectively, the body of
ruling bishops. (2) The active
term of office of a bishop,

Epistle (e-plsl), n,; Gr., L. The
ksson from Scripture read dur-
ing the Mass between the Col-
lects and tibe Gospel. These are
usually taken from epistles or
letters of the apostles which are
writings of Scripture addressed
to the early Church as instruc-
tions.

Escfaatdbgy {&Tcfl4dl'<>jI}, n.; Gr.
Science of the last things; study
of death, judgment, hell, purga-
tory, the renovation of the world
by fire, eternal Mfe.

212

DICTIONARY IN BRIEF

Eucharist (uTcc-nst), n.; Gr. L.
See The Holy Eucharist, p. 54 f.

Evangelical Counsels (e'vanjeT-
i-kal), adj.; Gr., L. The holy ad-
monitions of Christ to poverty,
chastity, and obedience in the
Gospel; they are not absolutely
necessary for salvation, but lead
to a more perfect life.

Examination of conscience, n.; L.

The recalling to mind of past sins
so that they may be confessed,
repented of, and forgiven. The
practice of making a daily check-
up of the faults and sins com-
mitted during the day.

Excommunication (eksTco-mu'nt
ka'shwn), n.; L. A censure im-
posed by the authority of the

Church depriving one of the sac-
raments, excluding one from di-
vine services, prayers of the
Church, Christian burial, and
canonical rights. There are two
classes of excommunicates: (1)
Tolerati, or those whom the faith-
ful are not obliged to avoid; (2)
Vitandi, or those with whom the
faithful are forbidden to com-
mune either in religious or civil
matters.

Exegesis (ek's&je'sis), n.; Gr. The
study and expounding of the
meaning of the Scriptures; the
scientific interpretation of the
sense of Sacred Scripture.

Extreme Unction (eks*trem'ungk'-
shthi), n.; L. See The Sacra-
ments, p. 94 ff .

Faculty (fak'Sl-fi), n.; L., Fr. (1)
The group of professors, lectur-
ers, and teachers educating stu-
dents. (2) The grant of authority
from an ecclesiastical superior to
perform legally some act of juris-
diction or ceremony. The juris-
diction granted to a duly or-
dained priest by the bishop of
the diocese validly to hear con-
fessions.

Faith (fath), n.; L, O.Fr. The act
of spiritual and intellectual as-
sent to a revealed truth of God
with the assistance of divine
grace. The theological virtue of

faith. The assent is of the intel-
lect and is based upon the au-
thority of God, and has for its
object every truth revealed by
Him.

Fasting (fas'ting), n.; A.S. See
Fast and Abstineiice, p, 34 ff.

Fathers (of the Oararfi}, n. pi;
L., A,S. The name by which
Christian writers of the fkst
seven centuries are designated.
It is ccmiroorfy agreed tlmt ooty
tibey can be caBbd TFaiber of
the Church** who have the three
marks of (&) antiquity, {&}

213

CATHOLIC ETIQUETTE

ness, (c) learning as displayed in
teaching or writing in defense of
the Church and its doctrines with
the approval of the Church. St.
John Damascene (died 749) is
usually called the last of the
Fathers.

Feasts (of the Church) (fests), n.
pl. ; L., G.Fr. The days of the
Church calendar which are set
aside to commemorate a partic-
ular mystery of the faith, or days
selected for giving glory to par-
ticular saints. These feasts may
be holydays with the obligation
of hearing Mass imposed on the
faithful. Feasts are also divided,
in accordance with their rank, in-
to doubles, semidoubles, or sim-
ples. The double feasts may be
again divided into doubles of the
first class (the most solemn) or
second class (some of the feast
days of the saints) or greater or
ordinary doubles.

Feria (fe'ri**), n.; L. The days of
tibe week, excepting Sunday and
Saturday, are so named in the

ecclesiastical calendar; the litur-
gical name for a weekday,

Flag (Papal) (flag), n.; L. The of-
ficial cloth emblem of Vatican
State. It is formed of two pieces
of cloth sewn together, one yel-
low which is next to the flag-
staff, and the other white on
which is a design formed of the
pontifical tiara and two crossed
golden keys.

Forty Hours (Devotioo) (ffir'tl
ourz), n. pL, Gr^ JU See p. 117 ff.

Freedom (of the will) (fre'dtkn),
n.; AJJ. The power or faculty of
the soul by which the mind of
man is able to make a choice in
view of the end; the power to
act or not to act, to do this or
that, in view of the end.

Fruits (erf the Holy Ghost)
(froots) n. pL; L. Qualities found
in the just and bestowed by the
Holy Ghost They are: charity,
faith, joy, peace, goodness, pa-
tience, benignity, longanimity,
mildness, modesty, continence,
and chastity.

G

Gaudete Sunday (gd*de't), n.; L.
Ttie third Sunday of Advent, so
named because of the first word
of the Introit which is the Latin
imperative of the verb "rejoice.**

Geoirflectioat

L. See p. 146.

n.;

Ghost, Holy (6st), n.; A.S. The
third Person of the Blessed Trin-
ity proceeding from the Father

General Confession, n,; L,, O.Fr. and the Son, truly God; the Holy

See Penance, p. 50 ff . Spirit.

214

DICTIONARY IN BRIEF

Gifts (of the Holy Ghost) (gifts),
n. pi.; O.E. The gifts, seven In
number, bestowed upon the just
by the Holy Ghost. They are:
wisdom, understanding, counsel,
fortitude, knowledge, piety, and
fear of the lord.

God (god), n.; A.S. The Supreme
Being who owes His existence
to no other, who is absolutely
and infinitely perfect and who
has created all things; the eter-
nal Spirit who created and rules
the universe and in whom is
every perfection, and who is sim-
ple and immutable in His spirit-
ual substance. The three Persons
of the Blessed Trinity: God the
Father, God the Son, God the
Holy Ghost three Persons in one
God.

Good Friday (good fri'di), n.;
A.S. The Friday of Holy Week
on which the Church commem-
orates the Passion and death of
Christ.

Gospel (gos'pel), n.; A.S. (1) lat-
erally "good news." A recording
of the life and works of Jesus
written by an evangelist (2)
Collectively, the writings of the
four evangelists, Matthew, Mark,
Luke, and John, contained in
Sacred Scripture* (3) The read-
ing of an extract from Sacred
Scripture, taken from tibe gospel
narrative, which takes place in
the ceremonies of the Mass just

before the Offertory. There is
a second Gospel right after the
final blessing of the Mass which
is usually the first fourteen ver-
ses of the Gospel of St. John, first
chapter.

Grace (gras), n.; L. Specifically,
grace is a supernatural gift freely
given by God to rational crea-
tures to enable them to obtain
eternal life. Generally, however,
all that one receives as free gifts
from God may be termed graces
or favors. Grace may be sancti-
fying or actual; sanctifying grace
is permanent in the soul and
elevates the soul by its very
presence there and is called ha-
bitual grace; all infused virtues
accompany habitual grace. Act-
ual grace may be either exciting
or helping; that of exciting stim-
ulates the mind to act and that
of helping assists in performing
the act which already has been
begun. Each person is granted
sufficient grace to enable him to
save his soul.

Gradual (grld'u-ol), n.; L. (1) The
antiphon sung after the Epistle;
it is also called responsory. These
antiphons were called "gradual"
because they were sung while
people marched, (2) The book
(Latin: Grodfurfe Romamtm)
contaiaiag the ordinary and afl
the proper ports of the Mass
which are 10 be sung by A dbotr
tibe oatfre Bta^fctl jam.

CATHOLIC ETIQUETTE

H

Heart of Jesus (hart), a.; A.S. The
physical heart of Jesus in itself,
which as a symbol of His love for
us is an object of adoration and
devotion, Devotion to the Sacred
Heart in its present form dates
from the revelations made to St.
Margaret Mary Alacoque in 1673-
75.

Heart (of Mary Immaculate), n.;
A.S, The heart of Mary, the
Blessed Virgin, which is vener-
ated as a symbol of Mary's great
love and purity. Devotion to the
Heart of Mary was begun by St
John Eudes in the seventeenth
century.

Heretic (M/^tflc), .; Gr., L.
One who professes a false doc-
trine; one who seeks the end of
Christian truth but fails in the
means because be refuses belief
in one or more of the Articles of
Faith; one who originates a sect
based upon fake doctrine,

n.; Gr.

Colfedively it means officials ac-
cording to their rank and with
each rank subordinate to the one
above it in order; in the Catholic
Church it means collectively the
organization erf clerics into rank
and order of position. In popu-
lar usage the bishops of a country
as a iprwip. See p. 14 ff.

Holiness (holi-nes), n.; A.S, (1)
State of being holy; having grace.
(2) A mark of the Church. The
Church is essentially holy because
of its Founder, its doctrine, and
its end in the direction and sal-
vation of mankind and because
it teaches and cultivates the
Christian virtues. (3) A title
given to the Holy Father; the
title of the pope demoting his
holiness as Vicar of Christ

Holydays, A,S. Days in the calen-
dar erf feasts in the Church when
the faithful are obliged to cease
from servile works and hear
Mass; days of obligation. See p.
32.

Gbcwt (gost), adj.; A.S. The
third Person of the Blessed Trin-
ity, proceeding from the Father
and the Son and co-equal with
Them; the Spirit of Wisdom; God
the Holy Ghost.

Holy Office, n.; L, The most im-
portant of the Roman congrega-
tions whose function it is to de-
fend Catholic teaching of faith
and morals. Its members are
bound to the strictest secrecy,
called the secret of the Holy Of-
fice. Formerly, the Holy Office
was called the Congregation of
the Holy Roman and Universal
Inquisition.

Holy See, A.S. The Sovereign
Pontiff together with the Roman

216

DICTIONARY IN BRIEF

congregations, tribunals, and of-
fices through which he transacts
the affairs of the universal
Church.

Holy Week, A.S. The last week
of Lent; the week properly be-
gins with Palm Sunday and con-
tinues through Holy Saturday. It
is the time in which the death
and burial of Christ are com-
memorated; a time of particular
devotion to the crucified Savior.
The liturgy of this period re-en-
acts the events of Christ's Passion
and Resurrection.

Host (host), n.; L. A word used
to denote: (1) the presence of
Christ under the appearances of
both bread and wine; (2) the
presence of Christ under the
form of bread before consecra-
tion. In its present usage it seems
most popular as the bread be-
fore consecration; notably, in the
Latin Church, the small circular
particle which is the usual form
under which the Eucharist is re-
ceived by the faithful.

Humeral Veil (hu'm&xzl), n.; L,
An oblong scarf of the same ma-
terial and color as the vestment
which is worn over the shoulders
by the deacon at High Mass
when holding the paten, and al-
so worn over the shoulders of the
priest when he elevates the host
at Benediction of the Blessed
Sacrament, or when he carries
the monstrance and Blessed Sac-
rament in procession. Also called
by its Latin name, the oe&im.

Humility (hu-mil't-ti), n.; L. The
moral virtue which promotes us
to recognize that of ourselves we
are nothing and can do nothing
without divine assistance; the
reasonable evaluation of ourselves
and recognition of our depend-
ence upon God* It is a virtue
which is joined to the virtue of
temperance in that it moderate
the desire for honor, setf-glorifi-
cation, and the esteem of others.

Hypostatic Union

adj.; Gr. L. The union of the
divine and human natures in the
divine Person of Christ.

I

Iconodbist (i-kdn'o-ldast), n.; Gr.,
L. laterally, T>reaker erf images";
a follower of the heresy erf ioon-
odasm which in the eighth or
ninth centuries protested against
statues and pictures in tibe
Church. The heresy refected both
tibe use and veneration <rf images

as unlawful. The seamd Council
of Nice declared the true temMmg
on veneration and refuted the
heresy.

Imitation (of Christ) {Imm'-
sbun), n.; L, The title of a book,
the greater part gl which

217

CATHOLIC ETIQUETTE

most probably written by Thom-
as & Kempis of Windesheim,
Netherlands, and which contains
exhortations and admonitions for
living a good or spiritual life. It
was first published in 1418, and
then under the autograph of
Thomas & Kempis in 1441. Also
known as *The Following of
Christ"

Immaculate Conception (I-mak'-
u-llt kdttp'shifo), n.; L. The
privilege under which the Bless-
ed Virgin was conceived free
from the stain of original sin; the
gift erf God whereby the soul of
the Blessed Virgin, because she
was to be the Mother of God,
was preserved at the time of her
ecwaeeption from the stain of orig-
inal sin* The feast is celebrated
in the Church calendar on the
of December. Under the

title of the Immaculate Concep-
tion the Blessed Virgin is the
patroness of the United States of
America.

Ipapcdkaent (of marriage) (Im
pdd%n^0t), n.; L. Se# Matri-
mony, p. 82 ff ,

Imprimatur (lm*prl*ma'ter) n.; L.
See Catholic Reading and Edu-
cation, p. 155.

Index (of prohibited books) (m f -
cfeks), n., L. Sire p. 157.

Indulgence (m-duTjfes), n,; L.
The remission in full or in part
of the temporal punishment due
to sin which already has been
forgiven.

Infallibility (In-faTl-ba't-tf), n.; L.
The prerogative of the Church
as a teacher by which, being
guided by the Holy Ghost, when
she actively teaches revealed
truths, she is protected from er-
ror or the possibility of error; in-
fallibility also extends to those
matters which are very closely
connected with revealed truths
and which the Church also as an
authoritative teacher may pro-
rjounce upon. It is also a preroga-
tive of the pope when he speaks
as head of the Church cm a mat-
ter of faith or morals*

Inspiration (of Scripture) {In'spt-
ra'shtm), n.j L, The supernatural
direction or guidaiK^ through
which a writer of Scripture re-
ceived matters to be written as
God wished; the grace of making
record of truths predetermined
in the mind of God; that positive
divine influence upon the intel-
lect, will, and faculties of the
writer of Sacred Scripture where-
by he wrote only and all of those
things God willed, without fear
of substantial error; that impulse
and guiding of the writer by the
Holy Ghost, said of all Sacred
Scripture,

Intercession (In'ter*sesh'n), n.;
L. Fr. The prayer of one person
on behalf of another; the offer-
ing of our prayers to God through
saints and thereby gaining a new
efficacy for the prayers from the
aid of the saints.

218

DICTIONARY IN BRIEF
Introit (In-tro'it), n.; L. That

prayer of the Mass said when
the priest ascends the altar after
the prayers at the beginning of
Mass; it usually is composed of
the words of an antiphon, a psalm

verse, the Gloria Patri, and the
antiphon repeated.

Itinerary (itin'er-er^, n.; L. A
prayer said by clerics before set-
ting out on a journey; it is found
at the end of the breviary.

Jesus (je'zfis), n.; Heb., Gr. The
name which in Hebrew means
"The Lord is Help or Salvation."
The name announced to the
Blessed Virgin by the angel at
the Annunciation and given to
God the Son upon becoming man.
He is truly God, having one and
the same nature with God the
Father from all eternity.

Justice (jus'tis), n.; L. In its
broadest sense the aggregate of
all supernatural virtues or the
perfection of every virtue; this is
the sense used in the saying *Jo-
seph was just" Justice in its par-
ticular sense means the virtue
moving us to give to each person
his due or his right. It is a card-
inal virtue.

K

Keys (power of) (Ices), n. pi; A.S.
A term used to show the superior
ecclesiastical authority of the
pope. The keys are the symbol
of the office and power of the
pope and also of the sacrament
of penance. (Matt. 16:19.)

Kyrie Eleison (kir f i*e &li f i*sda),
n.; Gr. The Greek words mean-
ing "Lord, have mercy'* used to-
gether with the words Ckfisie
Eleison which mean "Christ have
mercy**; it is said immediately
after the Introit of the Mass,

L

Laetare (Sunday) (le-ta/e), n.; L.
The fourth Sunday of Lent, so
named because of the first word
in the Latin antiphon before the
introit

Last Things, adf.; A.S. Death,
judgment, heaven, and hell are

said to be the last things; the
e&dbatotogy.

Lavabo (Id-vito), a,; L. Liter-
ally: I will wash. Tfa&t part of
the Mass at which the serwr
pours water on the thumbs and
index fingers of the priest, the

219

CATHOLIC ETIQUETTE

parts of his hands that will touch
the host; it occurs after the Of-
fertory of the Mass and it de-
rives its name from the first word
of verse six of Psalm 25 which is
recited by the priest at this time.

Lent (l&it), n,; A.S. From the
Anglo-Saxon word s lencten, mean-
ing spring. A time of fast before
Easter as penance and prepara-
tion for the Feast of the Resur-
rection; the period of six and one
half weeks from Ash Wednesday
to Easter.

Lesscra (lesn), n,; L,, O.Fr. A
reading from Sacred Scripture;
a lection, as the Epistle read at
Mass.

Utmy (rifa-ni), n.; L., O.Fr. A
prayer in the form of alternate
ejaculations or statements and
petitions; a formula of prayer
consisting of a series of suppli-
cations and responses; a prayer
of petitions in sequence. It may
be sung.

_ ), n.; Gr. (1) The

worship of God by the Church,
comprising the offering of the
Sacrifice erf the Mass, the recita-
tion of the divine office, and the
administration of the sacraments.
(2) In Eastern Churches, the
Mass, Originally, a public ser-

vice; in the early days it was
applied to the solemn service of
the Church. The liturgy is: (a)
all forms of rites and services in
any language in the Church in
celebrating the Eucharist; (b)
the rites, official services, cere-
monies, prayers, sacraments of
the Church, as opposed to pri-
vate worship.

Lords Prayer (l&rdz), n.;
The prayer which our Lord
taught His disciples (Matt. 6:9-
13); the prayer which in Latin
i$ the Pater Nosier and in Eng-
lish the Our Falser, and which
is said in the Mass.

Low Sunday, a.; AJS. The first
Sunday after Easter is known by
this name; it closes the octave of
Easter. Also, White Sunday or
quasimodo.

Luna (lu'na), n.; L. The small
case with a hinged side, into
which the lunette is placed; it is
the receptacle in which the host
for Benediction of the Blessed
Sacrament is reserved.

Lunette (lu-net), n.; L. A circular
case which fits into the enclosed
center of the monstrance and in
which the Blessed Sacrament is
held while being exposed,

DICTIONARY IN BRIEF

M

Madonna (m0<lon'fl), n.; It (1)
Title given to the Blessed Virgin.
(2) The name used in referring
to certain pictures of the Blessed
Virgin; also used in invocations
of the Blessed Virgin.

Magnificat (mag-nHl-kat), n.; L.
The first word of the canticle or
song of the Blessed Virgin re-
corded in Luke 1:46-55; tibe first
word in the Latin version also
used as a title for this canticle.

Maniple (man f ipl), n.; L., OJFr.

A vestment worn across the left
arm between the elbow and the
wrist and usually tied or pinned
to the sleeve of the alb. The
vestment symbolizes penance and
sorrow; it is made of the same
material and is of the same color
as the chasuble.

Mariology (m^ol'd-}!), n.; Gr.
The study of the theology refer-
ring to the Blessed Virgin.

Mary (mArl), n,; Gr., Heb. Mary,
the daughter of Joachim and
Anne, was of the tribe of Juda
and of the royal house of David.
The Mother of God; the Virgin
to whom was born Christ the
Son, the seamd Person of the
Blessed Trinity; the Blessed Vir-
gin, the Queen of Heaven.

Mass (mis), n.; L,, A-S. S^ The
Holy Eiidhaiist, p. 54 ff, and Tbe
Mass, p. 113 ff,

Matrimony (mat'ii'md'ni), n.; L.,
O.Fr. See The Sacraments, p.
75 ff .

Meditation (medl-ta'shfin), n.; L.
A wordless prayer of the mind;
the act of praying mentally by
using the memory, the under-
standing, and tibe will in con-
sidering a divine truth or in ad-
dressing a petition to God, Such
mental prayer may lead to con-
templation or higher forms of
affective (the soul by affection
of tibe will goes direct to God)
prayer.

Merit (merft), n.; L. The quality
which makes a free moral action
deserving of reward; the reward
of a morally good action; value
attached to morally good actions
by God; the eternal value of acts
done through the grace of God.

Metropolitan (mefr^p6l^t&i),
n.; L, Formerly tite bishop of the
largest city or the place whew
the government was and who
was considered to rank over tbe
bishop of lesser places; at pres-
ent, tibe term is appKed to arch-
bishops in large cities who haw
suffragan sees.

Missal (m&*a), n,; L, Tbe Kte-
gical bodk containing the tet for
all Masses used by tbe priest m
cefeferatiM Mass; Hie Ktargictl
book nsd by tiie priest mt tibe
alfcar to imclii Mass; th litur-

CATHOLIC ETIQUETTE

gical prayer book for all the

Mitre (ml'tir), n.; Gr. L. A tall
double-pointed headdress worn
by bishops, abbots, and some-
times by other high-ranking ec-
clesiastics; the two points of this
ornamental headdress symbolize
the Old and New Testaments.

Mixed Marriage (mikst), n.; L.
See Matrimony, p. 90.

Modesty (mdd'&*ti), n<; L. (1)
The virtue which prompts one to
give the proper degree of impor-
tance to each act; decorum in all
external acts; moderation within
reason erf all external acts. (2)
Today in popular understanding
this virtue is chiefly applied to
matters of purity or chastity,
meaning a proper or decent re-
straint regarding se&, especially
in matters of dress or attire.

Monk (mungk), n,; Gr. f L. Orig-
inally a hermit or anchorite,
Later a name given to a mem-
ber of a community of men living
apart from the world under the
vorws erf poverty, chastity, and
obedience and according to some
rule of a religions order. In par-
ticular it became associated with
those following the Benedictine
rale* The title is not to be con-
fused with that given to mem-
bers of orders of friars, claries
regular, w religious congrega-
tions of men.

Monsignor (mdo-se'nydr), n.; It
A title or dignity bestowed by

the pope upon a priest entitling
him to be called Monsignor; an
honorary rank conferred for ex-
ceptional service; deserving of
this title are: Prothonotaries Apos-
tolic, Domestic Prelates, Private
Chamberlains, Honorary Cham-
berlains, and Vicars General. It
is abbreviated Msgr.

Monstrance (mdn'strons),, n.; L.
O.Fr. The sacred vessel in which
the Blessed Sacrament is usually
exposed for veneration at Bene-
diction or in which it is carried
during a procession; ostensorium.

Mortal mt (m&r'tli), adj.; L. A
mortally bad human act which is
grievously off ensive to God; that
sin which destroys charity, robs
the soul of sanctifying grace, and
makes it deserving of eternal
punishment

Mystery (mls'ter*!), n.; Gr,, L, (1)
A truth which cannot be known
or understood by human reason.
Also a doctrine of faith, accept-
ance and belief in a doctrine not
fully understood, but which is
revealed to us through Christ.
The theological meaning is a
truth which man cannot discover
of himself, that is, without teach-
ing or revelation, and which after
his becoming informed of it, he
cannot fully understand, (2)
Sometimes applied to any con-
sideration of a particular doctrine
or teaching of faith. (3) The sub-
ject of meditation made while
saying a decade of the Rosary.

222

DICTIONARY IN BRIEF

N

Name day (nam da), n.; A.S. The
day of the feast of the saint whose
name one bears, sometimes cele-
brated rather than one's birthday
or in addition to this; the day
commemorating one's baptismal
name.

New Testament (nu tes'ta-ment),
n.; L. The books of the Bible
which contain the revelation of
God since the coming of Christ;
the Gospels, Epistles, Acts of the
Apostles, and the Apocalypse.
There are twenty-seven books in
the New Testament.

Nicene Creed, n.; Gr., L. The

statement of religious beliefs
composed at the first Council of
Nice.

Novena (nove'na), n.; L. The
pious practice of devoting nine
days to public or private prayer
for gaining special graces.

Novitiate (no-vlshl-at), n.; L.
(1) A time of probation, usually
of one year, during which the
novice prepares to receive the
rule of the order he or she has
entered; the time in which one
prepares for profession in a reli-
gious order followed by profes-
sion in temporary vows. (2) The
residence set aside as living
quarters for novices.

Nuptial Blessing (nup'shol), adj.;
L. The blessing read by the
priest after the Pater Nosier of
the Mass (Pro Sponsis), called
nuptial, which may not be given
apart from the Mass except with
dispensation. The blessing is
directed more to the woman than
to the man. It is not given if the
woman had received it at a pre-
vious marriage, nor during spe-
cial times or seasons of the
Church calendar.

O

Obedience (6-be'dI-ens), n.; L.
(1) The moral virtue by which
one submits his will to the will
or law of one in authority. (2)
The evangelical counsel whereby
one renounces his own right to
act independently in order to fol-
low Christ. (3) A vow of obedi-
ence is that vow made by a deric

or a religious in submitting him-
self or herself to the authority of
an ecclesiastical oir religious su-
perior.

Occasion (of sm) (S^'zhwi), *M
L., O.Fr. An external ctireim-
stance or crnidittei wbkh gives
(me tibe opportunity and iaoace*
ment to commit a sin; this may

223

CATHOLIC ETIQUETTE

be either a person, a place, or a
thing. It is said to be proxtmole
when the circumstance or condi-
tions are such that they usually
lead to sin. Such a proximate oc-
casion may be /rae, that is, either
sought or possible of being
avoided; or it may be nee$mnf
that is, it cannot be avoided. The
occasion is remote when the dan-
ger of sinning is slight.

Offertory (df&vto-rf), a.; L. That
part of the Mass in which the
off eriag of bread and wine or the
oblation is made by the priest.
That part of the Mass which
follows immediately alter the
Creed.

Office gDMm) (afTs), ***** L. The
payer contained in a liturgical
book called the Breviary, ft is
arranged by the Church and
ordered to be said daily in her
name by all clerics in major
orders, by all who hold an ec-
clesiastkal benefice, and by sol-
emnly professed members erf cer-
tain religious orders of men and

Oifc {Btofy) {oilsX a. pi; L. The
Holy Oils are blessed annually by
die bbhop on Holy Thursday.
Tiiwe are tfaj^e oik: Chrism* Oil
of Catechumens, and Oil for the
Sick. The ecwastitueot parts erf
Chrism are olive oil and balsam;
the remaining two oils are mire
olive oil. In listing the uses of the
otJs it will be observed that each
oil may be used for more than
one purpose* and that in some

consecrations or blessings more
than one oil is used, (a) Chrism
is used in the administration of
baptism and confirmation, in the
consecration of a bishop, in the
consecration of churches, altars,
chalices, patens and in the bless-
ing of church bells and baptismal
water, (&) Oil erf Catechumens
is used in baptism, in the ordina-
tion erf a priest, the consecration
erf churches aixl altars, and in the
coronation erf Catholic monarchs.
(c) CHI erf the Side is used in
extreme unction and in the bless-
ing of church bells.

Oratory (6r r &t6'ri), &.; I* A
chapel which might be public,
sernipublic, or private wherein
Mass may be oefebf'iifed; Mass
may not be heard validly (ie^
satisfy the obligation of hearing
Mass) in a private oratory, ex-
cept by those having permission.
An oratory is public if it is built
chiefly for the convenience of
some group erf persons, even pri-
vate persons, yet the faithful in
geiaeral have tne right to enter it
or at feast may enter during
divine service. It is semipublic if
it is built fear the convenience of
a certain community or body of
the faithful and is not open to
everyone, e* g,, a college or ee>n-
vent chapel It is private or
domestic if it is erected in a pri-
vate house for the sole benefit erf
some family e>r private person,

Orders QEfedy) (dr'derz;}, n. pL L.
See Tl*e Sacaramants, p, 87 ft

224

DICTIONARY IN BRIEF

Ordinary (fir'di-ner'i), n.; L. A
prelate governing a specified
territory in the name of the
Church, e.g., a residential bish-
op, vicar, or prefect apostolic,
etc., as well as a major superior
in an exempt clerical institute in
regard to his subjects.

Ordinary (of the Mass), n.; L.
The unchangeable or practically
unchangeable portion of the
Mass prayers into which the
"Proper" is inserted. The ordi-
nary includes: prayers at the foot
of the altar; the Kyrie Eleison:
the Gloria; the prayer before the
Gospel; the Creed; the Lavdbo;
the offering of bread and wine;
the Orate, Fratres; the preface
(this changes according to feasts
and holy seasons); the Sanctus;
the canon, with the three prayers
of commemoration; the oblation;
the consecration; the oblation
after the elevation; the com-

memoration of the dead, sinners,
and all nature; the Pater Noster;
the Agnus Dei; the priest's com-
munion; the communion of the
people; the ablution; the blessing
and the last Gospel.

Ordo (d/do), n.; L. (1) The book
giving directions for the variant
portions of the Mass and office
according to the calendar of
feasts; it is published annually,
and each province, religious
order, and congregation has its
own particular directions. A di-
rectorium. Formerly called a
pica, or pie. (2) A ritual book
for the administering of the sac-
raments ar*d other ceremonies,

Original Sin (6-rifi-nfll), adj.; L,
The sin which we inherit as natu-
ral descendants of our first par-
ents; the privation of sanctifying
grace propagated to man by
Adam.

Pallium (pall-tim), n,; L. A vest-
ment conferred by the pope
upon an archbishop which con-
sists of a small band of white
wool worn around the neck with
a short pendant descending on
the breast and the back and on
which there are six black crosses.
Also used as a name f ox a frontal
or antependium.

Parable (par^-bl), n.; L^ O.Fr.
An illustrative stoiry pointing to
some moral or religions troth; a

manner of speaking used by our
Lord as related in the Gospel

Paraclete (plr'oJdet), n*; Gr^ L,
Literally; a consoler. A name ap-
plied in the Gospel erf St Jdfan to
the Holy Ghost; a name of the
Holy Spirit, the third Person of
the Blessed Trinity,

Parish Ipir^h), a-; Gr^ L, A
division within a diocese; a par-
ticular district governed lay a
pastor; the bcmndaries or limits

225

CATHOLIC ETIQUETTE

within which a priest has the
serving of a etmrdh ami the
members erf the faithful within
that territory. There are also rwi-
ffoftol p&rtehm, which are erected
with the pemi&$Mm of tbe Holy
See and are not divisions of terri-
tory but ratter divisions accord-
ing to tbe nationality and lan-
guage of the people who are
served in these churches; thus a
parish established for a certain
nationality which is the result erf
immigration. (Can. 218, sac. 4.)

faids (plsk), n.; Hefa., Gr. Liter-
ally, the Hebrew **pa$$0ver. w A
name applied to the Feast of tbe
or Easter,

Paschal Candle (pitfkd). ad,, &
n,; Gr L* The ouidk blessed on
Holy Saturday morning and
burned 10 tbe sanctuary from
Easter to Ascension Thursday,
which symbolizes the presence of
Christ on earth for forty days
after His Resurrection*

Precept, n. ; Gr., JL The
obliatx>n resting upon all the
faithful who have reached the
age of reason to receive Holy
Communion in the course of the
Easter season; also called the
Easter duty.

Pastoral Theology, n. ; Gr., L.
That branch erf theology which
1$ called tbe science erf the care
of souls; it really may mean the
application erf all other branches
m tibeofogy t the spiritual in-
struction erf the faithful

Pateo (ptffo), n.; Gr., L. (1) A
plate of gold ysed with the chal-
ice in celebrating Mass; a circu-
lar saucerfike dish usually of
gold or gold plated, used in the
celebration of Mass to hold the
consecrated host (2) A com-
munion paten, or plate, to be
held beneath the chin erf the par-
son receiving communion.

Patriarch (pi'to-irk), n.; Gr,, L*
{ 1 ) In bibMcal use, the father or
family ruter erf a tribe or nice.
(2) The highest honor next, of
course, to tfae Holy Father in tbe
hierarchy of jurisdiction; a title
conferred upon certain leading
Church dignitaries erf certain
countries; the highest rank in die
Orthodox Church.

Pauline Privilege (pfilln), adj, &
n.; Gr. Tbe principle based upon
**the dispensation of the Apostle**
which states that two unbap-
toed persons having contracted
marriage, themgh it has been con-
summated, may dissolve the mar-
riage if one erf them becomes a
Christian ami the otter refuses
to be converted or places obsta-
cles in the way erf the others
observance of his religion.

Penaoce (pfc'ias), n.; L., O.Fr.
See Tl^ Sacraments, p. 50 f.

Pentecost (p&n't&kdst), n.; Gr.,
L. The feast commemorating tfae
descent of the Holy Ghost upon
the apostles, fifty days after Eas-
ter; Whit-Sunday.

226

DICTIONARY IN BRIEF

Piety (pi'-ti), n.; L. (1) The
faithful performance of religious
exercises; worship, adoration,
thanksgiving, and fidelity to
God's law are all contained in the
true concept of piety. (2) One of
the seven gifts of the Holy Ghost.
(3) The moral virtue, called filial
piety, which aids one to give hon-
or, love, and respect to his par-
ents and to his country in recog-
nition of the benefits received
from them.

Pontificate (pon-tifl-kat), n.; L.
(1) The reign of a pope. (2) v.
To celebrate pontifical Mass.

Postcommunion (postlcd-mun 1 -
yun), n.; L. The prayer or pray-
ers, corresponding in form and
number with the Collects, that
are said or sung before the lie
missa est; they vary according to
the feast

Poverty (pdVer*ti), n.; L. The
evangelical counsel recommend-
ing the renunciation of riches;
the vow of poverty, one of the
vows of the religious state.
Prayer (prr), n.; L., (XFr, An
act of religion consisting of
thinking about God or speaking
with God; meditation; vocal
prayer; the reciting of prescribed
words to elevate the mind and
heart to God. The acts of prayer
are adoration, thanksgiving, peti-
tion, and contrition; dedication of
the acts of the day to God may
also be prayer.

Preface (pre'fe), n.; K, O.Fr. A
prayer of thanksgiving said dur-

ing the Mass at the beginning of
the canon, consisting of a dia-
logue and words of thanksgiving
concluding with the Sanctus;
there are prefaces for special
feasts and for special seasons of
the ecclesiastical year.

Prelate (prellt), n.; L., O.Fr. The
name generally applied to an ec-
clesiastical dignitary who has
ordinary jurisdiction in the exter-
nal forum.

Priest (prest), n.; Gr., L. One upon
whom the sacrament of holy
orders has been conferred and
who is thereby a minister of di-
vine worship; one upon whom
the power of offering sacrifice, of
blessing, of giving absolution,
and of preaching has been con-
ferred.

Profession (of faith), n.; L. The
oral pronouncement of faith in
the principal tenets of the Catho-
lic religion; a statement of assent
to belief; an expression of faith
such as the recitation of one or
the other of the creeds.

Proper (prdp'gr), n.; L*, O.Fr.
Parts of the liturgy of tiie Mass
which vary according to the feast
of the day. Ako the proper of tibe
season which is the division of
the Missal and Breviary accord-
ing to the Sundays of the season;
or the proper of the saints wbfcfa
is the portion of the Missal and
Breviary giving die parts for tibe
feasts of our Lord or the saints.
The proper of the Mam is the
prayers whidb are variant and

227

CATHOLIC ETIQUETTE

inserted into the ordinary of the
Mass. These prayers are: the
Intanoit; the CoUeets; the Epistle;
the Gradual; the Tract; the Gos-
pel; the Offertory; the Secrets;
the Ckmmunion; the Postom-
munion.

Province (prdvlm), n.; L. (1)
That territory made up of several
dioceses under the jurisdiction erf
an archbishop or metropolitan,
the archdiocese nod at least one
suffragan diocese. {) The terri-
tory fanning a division erf a reli-
gknis order, made up of all its
religious houses within that dis-
trict.

Pwgitxjry (pd/ga-to'n), a,; L,
The state and the place of pun-

ishment where the temporal
punishment due to sins previous-
ly forgiven must be endured,
and the guilt of unrepented
venial sins is cleared away from
the soul of the person dying in
the state of grace; the place of
cleansing and preparation from
which the soul goes directly to
heavea,

Pyx

vesset usually shaped like a
watdh, in which the Holy Eu-
charist is carried to the sick or
dying, (b) The round metal case
which holds the lunette; the cus-
todial, (c) The dbcmum, In gen-
eral this may mean any container
for consecrated hosts.

Q

Quadragesima (k\v6d f rfl.jes r i.ir*j),
a.; L. LiteraDy, the fortieth. The
name denoting the number of
days in Lent; the name some-
times applied to the first Sunday
erf Lent, or to the first four Son-
dby$ of Lent together with their
respective designating numbers

as I Quadragesima, etc. The
woid has come to be applied to
the entire season of Lent itself.

Quinquage

m), a.; L. Literally, fiftieth. The
name applied to the Sunday
before Lant

R

Redemption (redemp'shtin), n.i
L, The act erf bringing man out
of the bondage of sin and restor-
ing him to the friendship of God;
the satisfaction of divine justice.
The satisfaction made to God for
the fall erf man by the Incarna-

tion of the Son and His death
for mankind; Christ s atonement
for sin and meriting of grace
through the justice and honuess
of God the Father.

Relics (rfiftks), n. pL; L., (XFr.
See p. 190.

228

DICTIONARY IN BRIEF

Requiem (reTcwi-em), n.; L. A
Mass said for the repose of a soul;
a funeral Mass; the name is de-
rived from the first word of the
Introit of the Mass for the dead.

Resurrection (rez'*rek'shim), n.;
L., O.Fr. Reanimation of the
body by again uniting jfche soul
and body of a person after death.
(1) The historical truth and the
greatest of Christ's miracles,
which is the fact that He died
and came to life again and which
incontestably proves His divinity.
The feast of the Resurrection or
Easter. (2) The resurrection of
the body of man, which means
that the dead shall Live again in
their bodies after the general
resurrection; the uniting of the
dead body with the immortal soul
after which the person will live
in either heaven or hell.

Revelation (rev'e-la'shun), n,; L,
(1) The manifestation of truth
to men on the part of God after
the manner of a teacher; this
may be recorded for all men, e.g.,
the revelation of Sacred Scrip-
tures; the revealing of certain
truths to individuals, called pri-
vate revelations, for the spiritual
good of the individual or for the
particular intention of God. (2)
Book of-the title of the Apoca-
lypse in Protestant versions <rf the
Bible.

Bite (rit), n.; L. (1) A religions
ceremony or function, e.g., the
rite of blessing pains. (2) The

manner in which services in wor-
ship of God are conducted in the
Christian Church. (3) An entire
liturgy, e.g., the Roman rite. The
liturgy comprises the ceremonies,
actions, and language. The vari-
ous languages of the several li-
turgical rites in which the Mass
is said are nine; namely, Latin,
Greek, Syrian, Coptic, Armenian,
Arabic, Slavonic, Georgian, and
Roumanian.

Roman Catholic (ro'man), adj. &
n.; L., O.Fr. A qualifying name
of a Catholic indicating com-
munion with Rome; the Church
of Rome includes those erf the
Latin rite and the various East-
ern rites.

Rosary (ro'zari), n.; L. The chain
and numerous beads which form
a cfaaplet or endless chain for re-
citing prayers in a given se-
quence. The name appMed to the
prayer consisting of fifteen dec-
ades of "Hail Marys,** each dec-
ade having an **Our Father* pre-
ceding and a "Glory be to the
Father* f oflowiug. This chaplet
usually has in addition three
small beads for the "Hail Marys 1 *
and one bead for the *Our Fa-
ther* which precede the prayer
and to this short chain there is
generally attached a crucifix.
Mysteries are contemplated dur-
ing the saying of each decade,
which mysteries are the five joy-
ful, the five sorrowful, and the
five glorious. See The Rosary, p.
123 &

229

CATHOLIC ETIQUETTE

Sabbath (slb'ath), n.; Heb., L.,
A.S. In Hebrew the word means
rest. In the Jewish law it was
the seventh day of the week, or
Saturday, and a day of religious
worship; among Christians it is
recognized as the day of rest and
worship or the first day of the
week, Sunday.

Sacrament (sak'kra.ment), n.; L.
The Council of Trent defines sac-
rament as *a visible sign of in-
visible grace instituted for our
justification.* Simply, it is an out-
ward sign instituted by Christ
and producing interior grace; the
sacrament effects what it sym-
bolizes. There are seven sacra-
ments: baptism, confirmation,
penance, holy eucharist, extreme
unction, holy orders, matrimcmy,
all erf which are comprised erf an
outward sign, ware instituted by
Christ; aim give grace* See The
Sacraments, p. 41 ff.

Sacramental* (sak'rd-m/m'taJz), n.
pi; L, See Sacramentals of the
Obordh, p. 99 ff.

Sacrifice (of die Mass), n.; L.
O.Fr. The holy Sacrifice erf the
Mass is the unbloody re-enact-
ment that makes the sacrifice erf
the Cross actually present It is
and must be held to be one and
the same sacrifice which is ac-
complished at Mass and which
was accomplished on the cross,

because it is the same Victim
who is offered and offers, namely,
Christ. It is the renewal of Christ's
sacrifice of Himself on the cross
accomplished in an unbloody
manner. It is the sacrifice of the
entire Christ, the mystical body,
for Christ desires to offer Him-
self for us ami with us. The faith-
ful thus participate in the re-
demptive sacrifice of Christ by
offering satisfaction with Christ
and in Christ

Sacristy (slFiis-tS), n.; L, A room
set aside for the retaining of vest-
ments ami in which the priest
vests in preparation for Mass; a
room off of the sanctuary; the
diaconicum.

Saint (sint), n.; L, O.Fr. The
person who through a life of
heroic virtue or martyrdom has
merited the canonization of the
Church; a member of the Church
triumphant; a person known to
be in heaven. One who while on
earth exemplified in a special
manner not only the keeping of
the necessary moral kw but also
the practice of those counsels left
by Christ which are not of strict
obligation.

Sanctuary (sangk'tu-&r f l), n.; L.
(1) That part of the church
embraced by the communion rail
and in which the high altar
stands; the place in the church

230

DICTIONARY IN BRIEF

reserved for the clergy. Also call-
ed presbyterium. (2) The right
of sanctuary was that right ac-
corded to a holy place wherein
a criminal or fugitive from justice
might take refuge and have im-
munity from the law. (Obs.)

Satisfaction (satls-falc'shiin), n.;
L. O.Fr. The imposed penance
given by the priest as necessary
to contrition for sins in the sac-
rament of penance; also the ren-
dering of a just return of a debt.

Scapular (skap'u-Ier), n.; L., Fr.
See p. 106 ff.

Secret (seloret), n.; L, O.Fr. The
prayer or prayers corresponding
in form and number with the
Collects, which the priest reads
silently between the Offertory
and the Preface; they vary ac-
cording to the feast

See (se), n.; L., O.Fr, The terri-
tory or diocese over which a
bishop rules; the extended juris-
diction of a bishop.

Sequence (seTcwehs), n.; O.Fr.
The hymn sung after the gradual
in certain Masses. It is sometimes
called a prose because originally
it was not written in any particu-
lar meter. Formerly sequences
ware very numerous. Only five
are found in tfoe present Roman
Missal: for Easter, Victim&e Pa$-
chdi; for Pentecost, Vent Smcte
Sp&itus; for Corpus Christ!,
Lauda Sion; for the Seven Sor-
rows of our Lady, Stab&t Mter;
and the Dies Irae m requiem

Mass. With the exception of Vic-
timae Paschati, the sequences
now in the Missal are quite as
metrical as tibe other hymns.

Sign (of tibe Cross) (sin), n.; L
O.Fr. That sacramental which
consists in making the movement
with the right hand from the fore-
head to the breast and to the left
and right shoulders in that order.
It is erroneously called "blessing
one s self." See p. 103.

Spiritual Communion (spirlt-u-
ol), adj.; L., O.Fr. The earnest
desire to communicate when not
actually able to do so, accom-
panied by appropriate prayers in
the form of acts of love, thanks-
giving, etc*

Spiritual (works of mercy), adj.;
L., O.Fr. Acts of love performed
for our neighbor by helping him
in his needs of body and soul.
They are: to counsel the doubt-
ful, to instruct the ignorant, to
admonish the sinner, to comfort
tibe sorrowful, to forgive injuries,
to bear wrongs patiently, and to
pray for tibe living and tibe dead.

Sponsors (spdn'serz), n. pi.; L. A
pea-son who answers or vouches
for another; the spiritual parents
or godparents of a baptized per-
son; the two persons who act for
tibe child in making a profession
of faith at the reception of bap-
tism. Tbe spiritual tie framed to-
tween the person baptized and
the godparents forms an impedi-
ment to marriage between a spon-
sor and the one baptized because

231

CATHOLIC ETIQUETTE

it establishes a spiritual relation-
ship.

Stations (sta'shunz), a, pi; U,
Q.Fr. ( 1 ) The word is still used
in the rnissal on certain feast days
arid is retained from the old cus-
tom of the Roman clergy and
people to meet in some church
of Rome where the pope or his
delegate sang Mass. Such church-
es were called stations. (2) Sta-
tions of the Cross are a series of
fourteen representations of events
in the Passion of Christ; the de-
votion to the stations or to the
particular events which occurred
during the Passion of our Lord;
such pictures or carved represen-
tations cm the walls of a church.

Stipend (stTp&id), n. ; L,, Q.Fr.
A tenrn applied generally to the
support of the clergy or the rev-
emie of a benefice; today it is
raxnie commmSy applied to the
offering made by the faithful
whan asking that a Mas$ be said
for their particular intentions.
S^er Cotitrilrtitlng to Church Sup-
port, p, 38 ff

Slrfe (st&JX *L; Gr., L,, A.S. A
long UJUTOW vestment erf the same
material and color as the chasu-
We, which is worn about the

neck; when worn by a deacon it
is suspended from the left should-
er, crosses the breast diagonally,
and is fastened at the waist,
when worn by a priest the ends
are crossed on the breast, and
when worn by a bishop the two
ends hang down in front from the
shoulders. It symbolizes immor-
tality and the yoke of obedience
assumed by the priest

Surplice (sA/pfis), n,; L, f G.Fr. A
garment, sometimes called a vest-
ment, made of white linen or of
another white cloth which is worn
over the cassock by priests in the
administration of siiersimefifcs; tbe
familiar white garment, about
coat length with short sfeeves,
which is permitted to be worn
by altar boys or acolytes in serv-
ing Mass, A superpellicium,

Symbol (slm'btjlX n.; Cr, See
Symbols, p. 188.

Synoptics (sl-ndp'tlkz), n. p!. ; Gr.,
L. The name given to the first
three Gospek, namely the ac-
counts of Matthew, Mark, and
Luke, and so named because
they all outline the Hfe and teach-
ing of Jesus in a relatively similar
manner.

232

DICTIONARY IN BRIEF

Tabernacle (tab'er-nak'1), n.; L.,
O.Fr. The small compartment
sealed by a door at the center of
the main altar wherein the Eu-
charist is reserved. On a liturgi-
cal altar the tabernacle is covered
by the canopy.

Temptation (temp-ta'shun), n.; L.
The solicitation to sin from an
external or interior cause; the
seduction of the will of man to
commit a sin, which may come
from the devil, from another
human being or from man's own
concupiscence.

Tertiaries (tux'shl-erlz), n. pL; L.
Members of the third order
founded by St. Francis of Assisi;
lay members who have submitted
themselves to the third order rule
of St. Francis. Members of any
third order group of religious.

Theological Virtues (the'o-lojl-
kol), adj. & n. pL; Gr. Faitfa,
hope, and charity, so called be-
cause they have God for their
immediate object; they are su-
pernatural virtues because they
tend toward God as man's super-
natural end,

Theology (th&dl'fif), n,; Gr. The
science of reKg^kms truths which
is the systematic presentation erf
these truths; that science which
treats of the revelatioias of God

and man's rational concepts of
God and which works toward a
more clear expression of these
revelations and concepts; it is the
science of faith; it is a discipline
based on revelation and advanc-
ing by means of that revelation;
it is a science which, starting
from the principles of faith, treats
of God and of whatever in any
way pertains to Him. Theology
proper is divided into dogmatic,
moral, mystical, and ascettcal
theology.

Third Order (thurd), nunx adj. &
n.; A,S, A religious rule and way
of life interpreted for and made
applicable to members of the
laity and the secular clergy so
that they may enjoy die fruits erf
a religious life; a religious rule
or order taking its membership
from the laity; tertiary.

Thurible (thu'rfbl), n.; Gr^ L. A
cemer; a vessel shaped like a bowl
and usually supported on chains,
in which incense is burned-

Tonsure {t&e'sfaa), XL; Gr^ L, A
sacramental by which a man is
raised from the lay to the clerical
slate. The shaving of the OTOWB
of the head, usually in the form
of a circle, given as a mark of
the rank of cleric in the Chun*;
the clipping of the hair to sym-

233

CATHOLIC

bolize that one has been raised
to the clerical state.

Tradition {tra-d!sh'tin} ( n.; L., O.
Fr, The handing down by word
of mouth from generation to gen-
eration doctrine or truths of the
faith which were not written;

the testimony of earlv nonscript-

** ^

ural writings and customs by

which are known the various
practices, the truths of faith, the
moral teaching of Christianity,
and facts erf the life and times of
Christ; teaching of the Church
transmitted orally which has been
proclaimed to be correct and free.

ETIQUETTE

Transubstantiation (tran'sfib-
stan'shM'shfin), n.; L. The
changing of bread and wine into
the body and blood of our Lord;
the changing of one substance
into another substance while re-
taining the accidents of the for-
mer thing.

Treat (treat), n.; Fr. A council of
the Church which derives its
name from Trent, a city in Italy,
where it was held. The sessions
of this council began in 1545 and
ended in 1583. It is known as the
great Council of the Ref ormation.

u

Unity (u'ttRI), n. ; I*. CXFr. (1)
Oneness; indiviskm, (2) Said erf
God becmne only one can pos-
sess in utter simplicity the full-
ness erf all goodness and all per-
fection, one Being without limi-
tation. (3) One of the marks of
the Church, because all its mem-
bers, according to the will of
Christ, profess the same faith,

practice the same form erf wor-
ship, and are joined under the
Holy Father, the pope, as the
Vicar of Christ on earth and the
head of the Church.

Unleavened (unJ^v'end), adj.; L.,
O.Fr. Without yeast. Used with
reference to the bread from
which the hosts to be consecrated
during the Mass are made.

Vatican {vIt%k&X ; L*
independent city and state with-
in tbc dty erf Rome which is the
seat of tie Church, where the
pope resides and where the
household of the Vatican lives;
the entire group of buildings
surrounding the residence of the

pope. The name by which the
Council of the Vatican held in
December of 1889 is known.

Venial Sin {ve'm^), adj.; L., O.
Fr. An offense against God in a
light matter or without full con-
sent of the will which does not
destroy grace or friendship with

234

DICTIONARY IN BRIEF

God or the right to eternal hap-
piness, but is a partial or small
aversion from God; venial sin
may be so slight that it is called
a venial fault rather than a sin.

Vespers (ves'perz), n. pi; L. (1)
The sixth canonical hour of the
Breviary. (2) The devotion con-
sisting of the public recitation of
the Vesper hour of the Breviary
by the choir and the ministers
of the service, during which in-
censing of the altar is performed.

Viaticum (vi-atl-kum), n.; L. See
Extreme Unction, p. 94 f.

Vigfl (vij'fl), n.; L., Q.Fr. Origin-
ally this meant a watch in prayer
and fasting kept on the night
before a feast; later it included
the day before the feast; a time
of preparation for a feast; the
day immediately preceding a
feast day. It is also applied to
the custom of watching over the

bodies of the dead before burial;
a wake.

Virtue (vu/tu), n.; L., O.Fr. (1)
An essentially good habit giving
one the power and the inclina-
tion to do good acts; briefly, a
habit of right conduct. There are
three classes of virtues: intellect-
ual, moral, and theological. (2)
In the plural, one of the choirs
of angels.

Vocation (vo-ka'shiin), n,; L. The
calling or the disposition by
which a person is inclined to serve
God in a special state such as the
priesthood or as a member erf a
religious order; the strong inclin-
ation or desire to serve God in a
special manner. The elements of
a vocation are: (a) the right in-
tention to avoid all sins and to
secure one's salvation; (&) free-
dom from impediments; (c) ad-
mission or call, by the superior
of the order or the bishop. Also
used in general to denote any
calling in life, e.g., tibe vocation
of marriage.

W

Whitsunday (hwifsun'di), n.; A.S.
Literally, White Sunday, a name
applied to Pentecost or the feast
of Pentecost.

Worship (wux / s%), n.; A.S. Hon-
or shown to anyone because of

superior excelleiaee. Divine
ship is the adoration of and
prayer to God whereby we honor
Him because of His infinite ex-
cellence. Veneration is tibe honor
given to saints because of their
great excellence.

235

CATHOLIC ETIQUETTE

Xerophagy (z&r5Fa-ji), n.; Gr,
Literally: dry food. A strict fast
which permits only bread, salt,
certain fruits and vegetables, and
water.

Yidetide (ySdftid), a.; A. The
Christmas season or Cfari rf rnas-
tida.

Zeal (za), EL; L*, CXFr. The ac-
tive and ardent pursuit of an ob-
jective; perseverance in doing
good for the promotion of God's
gteiy.

Znnarra (zi-mar'a), n.; It Siroar
(si^narO- Th& black cassock with
a purple cape, sash, buttons, and
piping worn in the house by a
bishop.

Zucchetto (tsook-ket'td), n.; It A
skullcap worn by bishops and
other prelates. Abo, Berrettiao;
pileolus.

INDEX

PAGE

PAGE

Abstinence .....

Acolytes

Address, Terms of . .
Advent ......

Altar, The .....

Architecture, Church

{see Church)
Association of Catholic

Trade Unionists .
Attendance at Mass

{see Mass)
Awards, Pontifical . *

B

Banns of marriage
(see Marriage)

Baptism

Private

Baptismal Water . . .

Bishops

Reverence to ...

Blessed Virgin, Devo-
tions to the (see De-
votion)

Blessings

Books

Index of prohibited .
Prohibition of ...

35
70

19

185

43

47

105

15
192

108
154
157
156

Calendar, Church

{see Church)

Canon Law, Code of . . 27
Cardinals ..... 12

Catholic Action ... 23
Catholic Family

Life Movement . . 182
Chant, Gregorian

{see Gregorian Chant)
Childbirth, Blessing after 109
Choir ...... 147

Church

architecture .... 140

building, The . . . 139
calendar .... 133

Commands of the . 31
Law of the .... 26

music ....
Support of the . .

"Churching" ....
Code of Canon Law

(see Canon Law, Code

of)
Commands of the Church

{see Qburdh)
Communion, Holy . .
Communion rail, The .

147
38

109

55
142

237

CATHOLIC ETIQUETTE

Confession . . . .

Annual . . .
Confessionals . .
Confirmation . *
Confraternities . .
Confraternity of

Christian Doctrine
Congregations

Religious . . .

Sacred (see Sacred

Congregations)
Contributions . *
Courtesy . . . .

PAGE

5*

36

145

70
173

175
17

191

D

Devotion

Forty Hours 1 . . . 117

to the Blessed Virgin 122
to the Immaculate

Heart 122

to the Sacred Heart . 119

Dictionary in Brief . 197

E

Easter Duty . . . 37,59

Education . . . 153, 159
Enthronement of the

Soard Heart . , . 121

Eucharist, The Holy . 54

Eittreme Unction , . 94

Preparations for . . 97

PAGE

F

Fast

Eucharistic .... 56
and abstinence . . 34

First Fridays . . . 119

First Holy Communion 55

Forty Hours
(see Devotion)

Funerals ..... 194

G

Genuflection . .
Godparents . .
Gregorian Chaat .

146, 192

. . 44
. * 148

H

Hierarchy, The . . . 7, 14
Holydays of

obligation .... 52
Holy Father, The 8, 11, 192
Holy Hour . . . . 116
Holy Name Society * . 1 74
Holy Orders .... 87
Holy Water .... 104
Honors, Pontifical . . 24

I

Immaculate Heart,
Devotion to the
Devotion)

INDEX

PAGE

Impediments of marriage

{see Marriage)
Imprimatur ....
Imprimi potest . . .
Index of prohibited

books (see Books)

K

Knights of Columbus,
The

L

Laity, The . . , .
Lay apostolate, The
Laymen's services at

Mass ......

Law of the Church

(see Church)
Libraries, Parish . . .

M

Marriage . . .

Banns of . .

Impediments of

Laws concerning

Mixed . .
Mass, The . . .
Mass

Attendance at .

Missing . . .

Nuptial . . .

155

155

186

22
23

69

Masses, Types of .
Matrimony ....
Medals, Religious . .
Music, Church
(see Church)
Mysteries of the Rosary

N

Names

Baptismal ....

Patronal ....
National Catholic Rural

Life Movement . .

Catholic Welfare Con-

PAGE
66, 114

- 75
. 105

- 75

- 79
. . 82
. . 80
. . 83
. 60, 113

. 32, 62

. 63

. . 85

125

48
73

184
178

ference

Council of Catholic

Men 181

Council of Catholic

Nurses 182

Council of Catholic

Women 181

Council of Catholic

Youth 181

Nihil obstat .... 155
Noble Guard, The . 25
Nuptial Mass (see Mass)

O

Offerings 39

Opus Dei - .... 177
Orders, Religious

( see Religious Orders)

239

CATHOLIC ETIQUETTE

Ordination . . .
Organizations . .

P

Parish library . .
Penance ....
Pope, The .
Prayers
Private .

PAGE

91

169

Priest, Ordination of .
Private baptism
(see Baptism)

R

Reading ....
Regulations - - -

Relics

Religious orders . ,
Reverence ....
Rosary, The . . .

... 50
. 8, ii, 192
. . . no
. . . 129
92

28
190

*7
191

123

s

Sacramentals . . . . IOI

Sftcmments, The , . . 43

Sacred Congregations,

The ...... 12

Sacred Heart, Devotion
to the ($00 Devotion)

St. Vincent de Paul, So-
ciety of 183

Sanctuary, The . . . 142

PAGE

Scapulars 106

Schools 160

Serra Clubs . . . . 186

Sign of the Cross . . 103

Societies ..... 169
Sponsors

in baptism .... 44
in confirmation ... 72
Support of the Church

(see Church)

Symbols ..... 188

T

Terms of address
f see Address, Terms
of)

Tertiaries ....

V

Viaticum
Vocations

19

96

88

w

Water

Baptismal (see Baptis-
mal water)
Holy (see Holy
water)
Pkin ...... 56

Way of the Cross . . 128
Weddings * .... 78

240

26684